ACC ~ Mark 6 v14 - 29

OVERVIEW:

John’s life of moral excellence gave plausibility to his rigorous admonitions (CHRYSOSTOM). He was imprisoned for challenging the degenerate moral behavior of the royal family (EUSEBIUS). No prison, however, could take away the freedom to walk the path that leads to God (TERTULLIAN). Herod’s lesser sin, his oath, tripped him up in his greater sin, murder. In this way a single act of dissipation may combine and express many accrued forms of vice (AMBROSE, AUGUSTINE). As David was right to take back his oath, Herod was wrong to keep his (AMBROSE, BEDE). By our own words we may needlessly place ourselves under grievous moral necessity, so that Satan snares us through our own words freely spoken. Such tragic misjudgments continue to plague those who become captive to their own appetites (CHRYSOSTOM). A better disposition would have treated words as vessels of sanctification, alert to potential imprudence (AMBROSE). John was righteous in the eyes of the Lord first through his open truth-telling and then through his martyrdom, which resulted directly from his attesting the truth (AMBROSE, BEDE). All of us have a duty of admonition to our fellow human beings when circumstances require it, since they have a right to our good judgment (CHRYSOSTOM).

6:17a | Herod Seized John and Bound Him in Prison

THE SOUL IS NOT BOUND

TERTULLIAN: Set aside for a moment the term “prison.” Just call it a temporary retirement. Even though the body is imprisoned, even though the flesh is confined, everything still remains open to the spirit. Walk back and forth, my spirit, not thinking of shady walks or long cloisters, but of the road that leads directly to God. As often as you shall walk in this way in the spirit, so often shall you find yourself not in prison. [1] ON MARTYRDOM 2. [2]

[1] Cf. Rom 8:1.

[2] Cetedoc 0001, 5.2.1; Ad Martyras GMI 129*; ANF 3:694*.

6:17b | For the Sake of Herodias, His Brother Philip’s Wife, Because He Had Married Her

THE REASON JOHN WAS IMPRISONED

EUSEBIUS: Not long after this, John the Baptist was beheaded by the younger Herod, [1] as stated in the Gospels. [2] Josephus also records the same fact, mentioning Herodias [3] by name, and stating that, although she was the wife of his brother, Herod made her his own wife after divorcing his former lawful wife, the daughter of Aretas, [4] king of Petra, and separating Herodias from her husband while he was still alive. It was on her account also that he killed John, and waged war with Aretas, because of the disgrace inflicted on the daughter of the latter. Josephus wrote that in this war, when they came to battle, Herod’s entire army was destroyed, and that he suffered this calamity on account of his crime against John. ECCLESIASTICAL HISTORY 1.11. [5]

[1] Herod Antipas.

[2] Mt 14:1-12; Mk 6:17-29.

[3] HE BEGINNING OF THE GOSPEL | MARK 1:1-5

[4] The Aretas mentioned in 2 Cor 11:32.

[5] TLG 2018.002, 1.11.1.1-3.3; NPNF 2 1:97*.

6:18 | It Is Not Lawful

WHO SHALL ADMONISH THE KING?

CHRYSOSTOM: John saw a man that was a tyrant overthrowing the divine commands on marriage. With boldness, he proclaimed in the midst of the forum, “It is not lawful for you to have your brother Philip’s wife.” [1] So we learn from him to admonish our fellow servant as an equal. Do not shrink from the duty of chastising a brother, even though one may be required to die for it. Now do not make this cold reply: “What does it matter to me? I have nothing in common with him.” With the devil alone we have nothing in common, but with all humanity we have many things in common. All partake of the same nature with us. They inhabit the same earth. They are nourished with the same food. They have the same Lord. They have received the same laws. They are invited to the same blessings with ourselves. Let us not say then that we have nothing in common with them. CONCERNING THE STATUES 1.32. [2]

[1] Mk 6:18.

[2] TLG 2062.024, 49.33.6-9, 16-18, 23-31; NPNF 19:343.

6:20 | Herod Feared John and Heard Him Gladly

ADMONITION VALUED BY THOSE REPROVED

CHRYSOSTOM: Mark says that Herod exceedingly honored the man [John], even when reproved. [1] So great a thing is virtue. THE GOSPEL OF ST. MATTHEW, HOMILY 48. [2]

[1] Mk 6:20.

[2] NPNF 1 10:298*; TLG 2062.152, 58.489.8-10.

6:22 | When Herodias’s Daughter Came In and Danced, She Pleased Herod and His Guests

THE INTERWEAVING OF VICES

AMBROSE: Note how varied sins are interwoven in this one vicious action! A banquet of death is set out with royal luxury, and when a larger gathering than usual has come together, the daughter of the queen, sent for from within the private apartments, is brought forth to dance in the sight of all. What could she have learned from an adulteress but the loss of modesty? Is anything so conducive to lust as with unseemly movements to expose in nakedness those parts of the body which either nature has hidden or custom has veiled, to sport with looks, to turn the neck, to loosen the hair? CONCERNING VIRGINS 3.6.27. [1]

[1] Cetedoc 0145, 3.6.26.9; NPNF 2 10:385*.

CALAMITIES ACCUMULATE

AUGUSTINE: A girl dances, a mother rages, there is rash swearing in the midst of the luxurious feast, and an impious fulfillment of what was sworn. HARMONY OF THE GOSPELS 2.33. [1]

[1] Cetedoc 0284, 307.38.1406.7; NPNF 1 6:140*. Cf. GC 1:402-3. A single debauched act may combine and express many accrued forms of vice: murder, lust, immodesty, exhibitionism, adultery, seduction and deception.

6:23 | Herod Vowed to Her - Ask Whatever You Wish

THE TRAP

CHRYSOSTOM: So the princess danced and, after the dance, committed another more serious sin. For she persuaded that senseless man to promise with an oath to give her whatever she might ask. Do you see how easily swearing makes one witless? Thus, whatever she asked, he swore to give. What, then, if she were to have asked for your head, Herod? What if she were to have asked for your whole kingdom? Yet he took no thought of these things. The devil had set his trap, making it strong, and from the moment the oath was complete, he both cast his snares and stretched his net on every side. The request was abominable, but she persuaded him, and he gave the order to bridle John’s holy tongue. But even now it continues to speak. For even today in every church, you can hear John still crying aloud through the Gospels and saying: “It is not lawful for you to have the wife of your brother Philip.” [1] He cut off the head, but he did not cut off the voice. He curbed the tongue, but he did not curb the accusation. Do you see what swearing leads to? It cuts off the heads of prophets. You saw the bait. Dread, then, the ruin it brings. BAPTISMAL INSTRUCTIONS 10.26-27. [2]

[1] Mt 14:4; Mk 6:18.

[2] TLG 2062.380, 164.21-165.2; 165.11-19; ACW 31:158-59. The devil set the trap by means of a rash oath, but the beheading did not end the accusation.

SLAVERY TO INORDINATE AFFECTIONS

CHRYSOSTOM: So much did he value his kingdom, such a captive was he to his passion, that he would give it to her for her dancing. And why do you wonder that this happened then, when even now, after so much instruction in sound doctrine, many men give away their soul for the dancing of these effeminate young men with no oath needed? They have been made captives by their pleasure and are led around like sheep wherever the wolf may drag them. THE GOSPEL OF ST. MATTHEW, HOMILY 49. [1]

[1] TLG 2062.152, 58.490.46-54; ACW 31:311.

THE IMPULSIVE OATH

BEDE: We hear at the same time of three evil deeds done: the inauspicious celebration of a birthday, the lewd dancing of a girl, and the rash oath of a king. This is the judgment to which Herod fell victim, so that he found he either had to break his oath or, to avoid breaking his oath, to commit another shameful act. If it should perhaps happen that we swear carelessly to something which, if carried out, would have most unfortunate consequences, we should be willing to change it in accord with wiser counsel. There is an urgent necessity for us to break our oath, rather than turn to another more serious crime in order to avoid breaking our oath. David swore by the Lord to kill Nabal, a stupid and wicked man, and to destroy all his possessions. But at the first entreaty of the prudent woman Abigail, he quickly took back his threats, put back his sword into its scabbard, and did not feel that he had contracted any guilt by thus breaking his oath in this way. [1] Herod swore that he would give the dancing girl whatever she asked of him, and, to avoid being accused of breaking his oath by those who were at his banquet, he defiled the banquet with blood when he made the reward for the dancing the death of a prophet. EXPOSITION ON THE GOSPEL OF MARK 2.23. [2]

[1] Cf. 1 Sam 25:2-39.

[2] Cetedoc 1367, 2.23.89; HOG 2:232-33.

6:25 | Give Me the Head of John

WHEN A LESSER SIN ELICITS A GREATER

BEDE: His love for the woman prevailed. She forced him to lay his hands upon a man whom he knew to be holy and just. Since he was unwilling to restrain his lechery, he incurred the guilt of homicide. What was a lesser sin for him became the occasion of a greater sin. By God’s strict judgment it happened to him that, as a result of his craving for the adulteress whom he knew he ought to refuse, he caused the shedding of the blood of the prophet he knew was pleasing to God. … Already holy, John became more holy still when, through his office of spreading the good news, he reached the palm [1] of martyrdom. EXPOSITION ON THE GOSPEL OF MARK 2.23. [2]

[1] Reward.

[2] Cetedoc 1367, 2.23.74; HOG 2:232*. The evil of the murder was disproportionate to the evil of his oath.

6:26a | The King Was Exceedingly Sorry, but Because of His Oaths and His Guests

THE PERIL OF SWEARING

CHRYSOSTOM: It is indeed a haven of safety if we do not swear at all. So whatever storms burst upon us we are in no danger of sinking. Whether it be through anger or insult or passion, be what it may, the soul is stayed securely. Even though one might have vented some chance word that ought not to have been spoken, one is not laying oneself absolutely under necessity or law. … For it is indeed a snare of Satan, this swearing. Let us burst these cords. Let us bring ourselves into a condition in which it will be easy not to swear. [1] THE ACTS OF THE APOSTLES, HOMILY 13. [2]

[1] Cf. Mt 5:34, 36; Jas 5:12.

[2] TLG 2062.154, 60.112.17-24, 32-36; PG 60:112; NPNF 1 11:86-87.

SHOULD A BAD OATH BE FULFILLED?

AMBROSE: A good disposition ought to be open and straightforward, so that one may utter words without deceit, and possess one’s soul with singleness of intent, and not delude another with false words, and not promise anything dishonorable. [1] If he has made such a promise, it is far better for him not to fulfill it, than to fulfill what is shameful. Sometimes people bind themselves by a solemn oath, and, though they come to know that they ought not to have made the promise, fulfill it in consideration of their oath. This is what Herod did. For he made a shameful promise of reward to a dancer—and then cruelly performed it. DUTIES OF THE CLERGY 3.12.76-77. [2]

[1] Cf. Num 30:2.

[2] Cetedoc 0144, 2.3.12.76.117.5; NPNF 2 10:80**.

THE SORROW OF THE KING

AMBROSE: When it is said that “the king was sorry,” [1] that does not indicate genuine repentance on the part of the king, but rather a confession of his guilt. Thus, according to the design of divine governance, those who do evil condemn themselves by their own confession. But what was the motive, in this case: “Because of his oath and his guests”! What could be more vile than a murder done to not displease one’s guests? CONCERNING VIRGINS 3.6.28. [2]

[1] Mk 6:25-28.

[2] Cetedoc 0145, 3.6.28.7; NPNF 2 10:385-86*. The sorrow was an evidence of guilt, not repentance.

6:26b | He Did Not Want to Break His Word with Her

THE DILEMMA OF THE HASTY OATH

AMBROSE: It was shameful in the first place for a kingdom to be promised for a dance. And it was cruel, in the second place, for a prophet to be sacrificed for the sake of an oath. DUTIES OF THE CLERGY 3.12.77. [1]

[1] Cetedoc 0144, 2.3.12.76.117.11; NPNF 1 10:80**.

6:27 | He Beheaded Him in the Prison

THE PASSION ANTICIPATED

PETER CHRYSOLOGUS: For then did the old greedy dragon taste in the head of the servant what he so thirsted after—the passion of the master. SERMONS 174. [1]

[1] Cetedoc 0227+, 174.44; GMI 138. Satan was greedily anticipating the death of Jesus.

6:28a | They Brought His Head on a Platter

THE WEAKNESS OF THE TYRANT AND THE POWER OF THE BEHEADED

CHRYSOSTOM: Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder—for fear was disturbing Herod’s conscience to such an extent that he believed John had been raised from the dead and was performing miracles! [1] In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: “It is not lawful for you to have the wife of Philip your brother.” [2] And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place … even to the very ends of the earth, [3] you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time. ON THE PROVIDENCE OF GOD 22.8-9. [4]

[1] Cf. Mk 6:14-16.

[2] Mk 6:18.

[3] Cf. Ps 48:10; Is 52:10; Mic 5:4; Acts 13:47; Rom 10:18.

[4] TLG 2062.087, 22.7.5-9.5, 9.6-11; C. Hall, trans., 376-377, “John Chrysostom’s On Providence: A Translation and Theological Interpretation” (Ph.D. diss., Drew University, 1991). John’s voice proved stronger than Herod’s tyranny.

HIS TONGUE DID NOT REMAIN SILENT

AMBROSE: Look, most savage king, at the spectacle of your feast. Stretch out your right hand and see the streams of holy blood pouring down between your fingers. Nothing is lacking in your cruelty. The hunger for such unheard-of cruelty could not be satisfied by banquets, or the thirst by goblets. So as you drink the blood pouring from the still flowing veins of the cut-off head, behold those eyes. Even in death, those eyes are the witnesses of your crime, turning away from the sight of the delicacies. The eyes are closing, not so much owing to death, as to horror of excess. That bloodless golden mouth, whose sentence you could not endure, is silent, and yet it is still dreaded. Meanwhile the tongue, which even after death is apt to observe its duty as when living, continues to condemn the incest with trembling motion. CONCERNING VIRGINS 3.6.30. [1]

[1] Cetedoc 0145, 3.6.30.1; NPNF 2 10:386**. Even in his appalling death the head of the Baptist continued to attest the truth.

6:28b | He Gave It to the Girl

THE SUPPOSED “VICTORY” OF HERODIAS

AMBROSE: His head is presented to Herodias. She rejoices, exults as though she had escaped from a crime, because she has slain her judge. What say you, holy women? Do you see what you ought to teach, and what also to unteach your daughters? CONCERNING VIRGINS 3.6.30-31. [1]

[1] Cetedoc 0145, 3.6.30.11; NPNF 2 10:386**. Her transient victory is followed by mounting disasters. Thus women are to teach daughters to receive truthful admonition and not to deceive and seduce.

DEATH AS A CROWN

CHRYSOSTOM: In what way, then, was this just man harmed by this demise, this violent death, these chains, this imprisonment? Who are those he did not set back on their feet—provided they had a penitent disposition—because of what he spoke, because of what he suffered, because of what he still proclaims in our own day—the same message he preached while he was living. Therefore, do not say: “Why was John allowed to die?” For what occurred was not a death, but a crown, not an end, but the beginning of a greater life. [1] Learn to think and live like a Christian. You will not only remain unharmed by these events, but will reap the greatest benefits. [2] ON THE PROVIDENCE OF GOD 22.10. [3]

[1] Cf. Rev 2:10.

[2] Cf. Mt 10:28.

[3] TLG 2062.087, 22.10.1-9.