Matteo 14:4 Commento

John the Baptist had said concerning Christ, He must increase, but I must decrease, Joh 3:30. The morning-star is here disappearing, and the Sun of righteousness rising to its meridian lustre. Here is, I. The martyrdom of John; his imprisonment for his faithfulness to Herod (Mat 14:1-5), and the beheading of him to please Herodias (Mat 14:6-12). II. The miracles of Christ. 1. His feeding five thousand men that came to him to be taught, with five loaves and two fishes (Mat 14:13-21). 2. Christ's walking on the waves to his disciples in a storm (Mat 14:22-23). 3. His healing the sick with the touch of the hem of his garment (Mat 14:34-36). Thus he went forth, thus he went on, conquering and to conquer, or rather, curing and to cure.

At that time Herod the tetrarch,.... Not Herod the Great, in whose reign Christ was born, and who slew the infants of Bethlehem, but his son; this was, as the Jewish chronologer (c) rightly observes, "Herod Antipater, whom they call "the tetrarch"; the son of Herod the First, and brother of Archelaus, and the third king of the family of Herod.'' And though he is here called a "tetrarch", he is in Mar 6:14 called a king: the reason of his being styled a "tetrarch" was this; his father Herod divided his large kingdom into four parts, and bequeathed them to his sons, which was confirmed by the Roman senate: Archelaus reigned in Judea in his stead; upon whose decease, that part was put under the care of a Roman governor; who, when John the Baptist began to preach, was Pontius Pilate; this same Herod here spoken of, being "tetrarch" of Galilee, which was the part assigned him; and his brother Philip "tetrarch" of Ituraea, and of the region of Trachonitis; and Lysanias, "tetrarch" of Abilene, Luk 3:1 the word "tetrarch": signifying one that has the "fourth" part of government: and in Munster's Hebrew Gospel, he is called "one of the four princes"; and in the Arabic version, "a prince of the fourth part"; and in the Persic, a "governor of the fourth part of the kingdom". The "time" referred to, was after the death of John the Baptist; and when Christ had been for a good while, and in many places, preaching and working miracles; the particular instant which respect is had unto, is the sending forth of the twelve disciples to preach and work miracles; and which might serve the more to spread the fame of Christ, and which reached the court of Herod; who, it is said here, heard of the fame of Jesus: what a wonderful preacher he was, and what mighty things were done by him. (c) David Ganz. Tzemach David, par. 1. fol. 25. 2. and so in Juchasin, fol. 142. 2.

For John said unto him,.... John having heard of this incestuous marriage, went to Herod, and reproved him to his face for it; and, as Luke says, "for all the evils he had done", Luk 3:19 for he was a very wicked man, and guilty of many flagitious crimes: John, in so doing, showed his zeal for holiness, his hatred of sin, his courage and faithfulness in reproving thus freely so great a man; and made it manifest, that he came in the spirit of Elijah: what he said to him was, it is not lawful for thee to have her, being forbidden, Lev 18:16 for though by another law it was right to marry a brother's wife, after his decease, when he left no issue, yet this was not the case here; Philip was now living, and, had he been dead, such a marriage would have been unlawful, because there was issue; she had a daughter, who afterwards is said to dance before Herod; and besides, he himself had another wife, whom he put away; so that his sin was a very aggravated and complicated one: lying with a brother's wife, was one of those sins which, according to the Jewish (h) canons, deserved cutting off, or death by the hand of God. Josephus (i) gives another reason of the imprisonment and death of John, that Herod feared that the people of the Jews, through his means, would be moved to sedition, and revolt from his government; which might be what Herodias suggested to him, or what he gave out himself, to cover the true cause of his proceedings: but the true reason is, what is here given, and is to be confirmed by the testimony of Jewish writers. One of their chronologers (k) delivers the account in these express words: "Herod Antipater was a very wicked and pernicious man, many of the wise men of Israel he slew with the sword; and he took to wife, his brother Philip's wife, whilst he was living; and because John the high priest (for so through mistake they call him) "reproved him for this"; (see Luk 3:19) he slew him with the sword, with many of the wise men of Israel.'' And, says their historian (l), "also he, Herod, slew John, because he said unto him, it is forbidden thee to take the wife of Philip, and he slew him; this is that John that practised baptism.'' (h) Misn. Ceritot, c. 1. sect. 1. (i) Antiqu. lsss. 18. c. 6. (k) Ganz. Tzemach David, par. 1. fol. 25. 2. (l) Joseph. Gorionides, 1. 5. c. 45.

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.

Then his narrative proceeds thus: "For Herod had laid hold on John, and bound him, and put him in prison, for Herodias' sake, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet." And wherefore doth he not address his discourse at all to her, but to the man? Because it depended more on him. But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.

Ancient history tells us that Philip the son of Herod the Great (under whom the Lord fled into Egypt), the brother of that Herod under whom Christ suffered, took as his wife Herodias the daughter of King Phetrai. Later his father-in-law, after a rivalry between him and his son-in-law, took his daughter and, to the great chagrin of the first husband, Herod his enemy united with her in marriage. As to just who this Philip was, Luke the Evangelist notes clearly, “In the fifteenth year of the reign of Tiberias Caesar, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis.”Therefore John the Baptist, who had come in the spirit and power of Elijah, with the same authority whereby the latter had rebuked Ahab and Jezebel, upbraided Herod and Herodias because they had entered into an unlawful marriage. He did so because it is not lawful to take the wife of one’s own living brother. John preferred to incur the king’s anger rather than, through fawning, be unmindful of God’s commandments.

(vv. 3, 4.) For Herod had arrested John, bound him, and put him in prison because of Herodias, his brother Philip's wife. Because John had said to him, 'It is not lawful for you to have her.' The ancient history tells us that Philip, the son of Herod the Great (under whom the Lord fled to Egypt), the brother of this Herod under whom Christ suffered, had married Herodias, the daughter of King Aretas; but later, due to some disputes arising against his son-in-law, he took his daughter back and gave her in marriage to Herod, his enemy and the former husband of Herodias. However, who this Philip is, the evangelist Luke explains more fully: In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea; and Herod was tetrarch of Galilee; and his brother Philip was tetrarch of the region of Ituraea and Trachonitis (Luke 3:1). Therefore, John the Baptist, who came in the spirit and power of Elijah, with the same authority that Elijah had rebuked Ahab and Jezebel (1 Kings 21), accused Herod and Herodias of having entered into an unlawful marriage and of not being allowed to marry his brother's wife while his brother was still alive. John preferred to risk his life before the king rather than be forgetful of God's commandments because of flattery.

The old history tells us, that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enemy Herod. John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock; it being unlawful while the own brother yet lives to take his wife. He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending himself to him.

(De Cons. Ev. ii. 44.) Luke does not give this in the same order, but where he is speaking of the Lord's baptism, so that he took beforehand an event which happened long afterwards. For after that saying of John's concerning the Lord, that His fan is in His hand, he straightway adds this, which, as we may gather from John's Gospel, did not follow immediately. For he relates that after Jesus was baptized, He went into Galilee, and thence returned into Judæa, and baptized there near to the Jordan before John was cast into prison. But neither Matthew nor Mark have placed John's imprisonment in that order in which it appears from their own writings that it took place; for they also say that when John was delivered up, the Lord went into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate what took place in the imprisonment and beheading of John. The cause for which he had been cast into prison he shows when he says, On account of Herodias his brother's wife. For John had said unto him, It is not lawful for thee to have her.

John aroused Herod by his moral admonitions, not by any formal accusation. He wanted to correct, not to suppress. Herod, however, preferred to suppress rather than be reconciled. To those who are held captive, the freedom of the one innocent of wrongdoing becomes hateful. Virtue is undesirable to those who are immoral; holiness is abhorrent to those who are impious; chastity is an enemy to those who are impure; integrity is a hardship for those who are corrupt; frugality runs counter to those who are self-indulgent; mercy is intolerable to those who are cruel, as is loving-kindness to those who are pitiless and justice to those who are unjust. The Evangelist indicates this when he says, “John said to him, ‘It is not lawful for you to have the wife of your brother Philip.’ ” This is where John runs into trouble. He who admonishes those who are evil gives offense. He who repudiates wrongdoers runs into trouble. John was saying what was proper of the law, what was proper of justice, what was proper of salvation and what was proper certainly not of hatred but of love. And look at the reward he received from the ungodly for his loving concern!

In what has gone before, Matthew has not given an account of John, as it was his intent to write only about Christ. Nor would he have mentioned it now if it did not relate to Christ. John had rebuked Herod for unlawfully taking the wife of his brother. For the law decreed that a man should take the wife of his brother only when that brother had died childless. But in this case Philip had not died childless, for the dancing girl was his child. Some say that Herod had seized both wife and tetrarchy from Philip while he was still living. Whether the former or the latter is correct, what was done was a transgression of the law.

(ord.) And perhaps he observed the Jewish Law, according to which John forbade him this adultery.

For he said to Herod: it is not lawful for you to have her. It should be known that Antipater, the father of Herod the king, was a foreigner, but he was a proselyte, hence his sons were Jews. But it was commanded in the law that while a brother was living, another should not have his brother's wife; therefore John, as a zealot for the law, said it is not lawful for you to have her.

HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12) At that time Herod the tetrarch--Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mat 2:22), who ruled as ethnarch over Galilee and Perea. heard of the fame of Jesus--"for His name was spread abroad" (Mar 6:14).