Mar 6:14-29 | RWP | e4.org | Heard ( ηκουσεν ). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known ( φανερον ) or known till even Herod heard of it in the palace. "A palace is late in hearing spiritual news" (Bengel). Therefore do these powers work in him ( δια τουτο ενεργουσιν α δυναμεις εν αυτω ). "A snatch of Herod's theology and philosophy" (Morison). John wrought no miracles ( ), but if he had risen from the dead perhaps he could. So Herod may have argued. "Herod's superstition and his guilty conscience raised this ghost to plague him" (Gould). Our word energy is this same Greek word here used ( ενεργουσιν ). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed ( διηπορε , and ).

‏ Mark 6:14-29

Heard ( ηκουσεν ). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known ( φανερον ) or known till even Herod heard of it in the palace. "A palace is late in hearing spiritual news" (Bengel).

Therefore do these powers work in him ( δια τουτο ενεργουσιν α δυναμεις εν αυτω ). "A snatch of Herod's theology and philosophy" (Morison). John wrought no miracles (Joh 10:41), but if he had risen from the dead perhaps he could. So Herod may have argued. "Herod's superstition and his guilty conscience raised this ghost to plague him" (Gould). Our word energy is this same Greek word here used ( ενεργουσιν ). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed ( διηπορε, Lu 9:7 and Mr 6:20).

John, whom I beheaded ( ον εγο απεκεφαλισα Ιωανην ). His fears got the best of him and so Herod settled down on this nightmare. He could still see that charger containing John's head coming towards him in his dreams. The late verb αποκεφαλιζω means to cut off the head. Herod had ordered it done and recognizes his guilt.

For Herod himself ( Αυτος γαρ ο Hηρωιδης ). Mark now proceeds to give the narrative of the death of John the Baptist some while before these nervous fears of Herod. But this post eventum narrative is very little out of the chronological order. The news of John's death at Machaerus may even have come at the close of the Galilean tour. "The tidings of the murder of the Baptist seem to have brought the recent circuit to an end" (Swete). The disciples of John "went and told Jesus. Now when Jesus heard it, he withdrew from thence in a boat" (Mt 14:12f.). See on Mt 14:3-12 for the discussion about Herod Antipas and John and Herodias.

Thy brother's wife ( την γυναικα του αδελφου ). While the brother was alive (Le 18:16; 20:21). After a brother's death it was often a duty to marry his widow.

And Herodias set herself against him ( Hη δε Hηρωιδιας ενειχεν αυτω ). Dative of disadvantage. Literally,

had it in for him. This is modern slang, but is in exact accord with this piece of vernacular Koine. No object of ειχεν is expressed, though οργην or χολον may be implied. The tense is imperfect and aptly described the feelings of Herodias towards this upstart prophet of the wilderness who had dared to denounce her private relations with Herod Antipas. Gould suggests that she "kept her eye on him" or kept up her hostility towards him. She never let up, but bided her time which, she felt sure, would come. See the same idiom in Ge 49:23. She

desired to kill him ( ηθελεν αυτον αποκτεινα ). Imperfect again.

And she could not ( κα ουκ ηδυνατο ). Κα here has an adversative sense, but she could not. That is, not yet. "The power was wanting, not the will" (Swete).

Feared John ( εφοβειτο τον Ιωανην ). Imperfect tense, continual state of fear. He feared John and also Herodias. Between the two Herod vacillated. He knew him to be righteous and holy ( δικαιον κα αγιον ) and so innocent of any wrong. So he

kept him safe ( συνετηρε ). Imperfect tense again. Late Greek verb. From the plots and schemes of Herodias. She was another Jezebel towards John and with Herod.

Much perplexed ( πολλα ηπορε ). This the correct text not πολλα εποιε, did many things. Imperfect tense again.

He heard him gladly ( ηδεως ηκουεν ). Imperfect tense again. This is the way that Herod really felt when he could slip away from the meshes of Herodias. These interviews with the Baptist down in the prison at Machaerus during his occasional visits there braced "his jaded mind as with a whiff of fresh air" (Swete). But then he saw Herodias again and he was at his wits' end ( ηπορε, lose one's way, α privative and πορος, way), for he knew that he had to live with Herodias with whom he was hopelessly entangled.

When a convenient day was come ( γενομενης ημερας ευκαιρου ). Genitive absolute. A day well appointed ευ, well, καιρος, time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See on Mt 14:6 for discussion of Herod's birthday ( γενεσιοις, locative case or associative instrumental of time).

Made a supper ( δειπνον εποιησεν ). Banquet.

To his lords ( τοις μεγιστασιν αυτου ). From μεγισταν (that from μεγας, great), common in the LXX and later Greek. Cf. Re 6:15; 18:23. In the papyri. The grandees, magnates, nobles, the chief men of civil life.

The high captains ( τοις χιλιαρχοις ). Military tribunes, commanders of a thousand men.

The chief men of Galilee ( τοις πρωτοις της Γαλιλαιας ). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.

The daughter of Herodias herself ( της θυγατρος αυτης Hηρωιδιαδος ). Genitive absolute again. Some ancient manuscripts read αυτου (his, referring to Herod Antipas. So Westcott and Hort) instead of αυτης (herself). In that case the daughter of Herodias would also have the name Herodias as well as Salome, the name commonly given her. That is quite possible in itself. It was toward the close of the banquet, when all had partaken freely of the wine, that Herodias made her daughter come in and dance ( εισελθουσης κα ορχησαμενης ) in the midst (Matthew). "Such dancing was an almost unprecedented thing for women of rank, or even respectability. It was mimetic and licentious, and performed by professionals" (Gould). Herodias stooped thus low to degrade her own daughter like a common εταιρα in order to carry out her set purpose against John.

She pleased Herod and them that sat at meat ( ηρεσεν Hηρωιδη κα τοις συνανακειμενοις ). The maudlin group lounging on the divans were thrilled by the licentious dance of the half-naked princess.

Whatsoever thou wilt ( ο εαν θεληις ) The drunken Tetrarch had been caught in the net of Herodias. It was a public promise.

And he sware unto her ( κα ωμοσεν αυτη ). The girl was of marriageable age though called κορασιον (cf. Es 2:9). Salome was afterward married to Philip the Tetrarch. The swaggering oath to the half of the kingdom reminds one of Es 5:3f., the same oath made to Esther by Ahasuerus.

What shall I ask? ( Τ αιτησωμαι; ). The fact that she went and spoke to her mother proves that she had not been told beforehand what to ask. Mt 14:8 does not necessarily mean that, but he simply condenses the account. The girl's question implies by the middle voice that she is thinking of something for herself. She was no doubt unprepared for her mother's ghastly reply.

Straightway with haste ( ευθυς μετα σπουδης ). Before the king's rash mood passed and while he was still under the spell of the dancing princess. Herodias knew her game well. See on Mt 14:8f.

He would not reject her ( ουκ ηθελησεν αθετησα αυτην ). He was caught once again between his conscience and his environment. Like many since his day the environment stifled his conscience.

A soldier of his guard ( σπεκουλατορα ). Latin word speculator. A spy, scout, lookout, and often executioner. It was used of the bodyguard of the Roman emperor and so for one of Herod's spies. He was used to do errands of this sort and it was soon done. It was a gruesome job, but he soon brought John's head to the damsel, apparently in the presence of all, and she took it to her mother. This miserable Tetrarch, the slave of Herodias, was now the slave of his fears. He is haunted by the ghost of John and shudders at the reports of the work of Jesus.

His corpse ( το πτωμα αυτου ). See on Mt 24:28. It was a mournful time for the disciples of John. "They went and told Jesus" (Mt 14:12). What else could they do?