JOHN THE BAPTIST AND HEROD ANTIPAS (MATTHEW 14:1-12; MARK 6:14-29)

 

 Scenes in a Life: Panel G (mixed media, 2006)

 Scenes in a Life: Panel H (mixed media, 2006)

Four members of the extended family of Herod the Great appear in the story of John the Baptist's death, told in detail by Matthew and Mark. The relationship between the members of this royal family is complicated by a series of intermarriages and a divorce. I will try to explain it as simply as possible.

Herod the Great had a widespread family by his several different wives. Due to intrigues in the family, Herod felt in necessary to kill off some of his family members. If he hadn't done that, the picture would have been even more complicated. But of his sons who remained in power over various parts of Herod's empire after Herod the Great's death, only four figure into the story of John the Baptist's demise: Herod Antipas (Herod the Tetrarch), Aristobulus, Herod Philip, and Philip the Tetrarch.

The ruler who imprisoned John the Baptist was Herod Antipas, who had been married to the daughter of the Nabataean King Aretas IV. But he divorced her in order to marry Herodias, the daughter of his half-brother Aristobulus and former wife of another uncle of hers, Herod Philip, until she divorced him.

Herodias' daughter by her first marriage was Salome, who impressed Herod Antipas so much with her dancing. Salome later married her own half-uncle Philip the Tetrarch.

Now that we have cleared up that puzzle, here are some comments from the scholarly literature regarding this story:

Mark gives a somewhat sympathetic version of Herod's attitude toward John in that the king liked to listen to John talk and had a superstitious objection to having him harmed. The blame for John's death comes solely from Herodias. Horsley sees an Old Testament parallel here: “Herod and Herodias' respective feelings about John are reminiscent of Ahab's and Jezebel's stances toward Elijah in 1 Kings 18-19.” This may be one of the reasons Mark mentions in 6:14-16 that it was thought Jesus was either John or Elijah raised from the dead. By contrast, Matthew takes a dimmer view of Herod and says that the only thing holding him back from executing John was fear of the Jewish crowd who had accepted him as a true prophet.

Spencer characterizes Herod and Herodias as follows: “Together, the Herodian couple illustrates the malignant, self-protective abuse of power in contrast to the self-sacrificing love of both Jesus and his forerunner John.”

Historical Background

Bond says that “the central claim that John criticized Antipas's marriage may well be historical. Josephus also mentions the Baptist's death, but in his account Antipas, worried by John's large following, had him imprisoned in the fortress of Macherus and executed...There are differences in emphases here [compared to the Gospel story], but in general terms the two accounts are complementary.”

And Cummins states, “It is generally agreed that Josephus's brief account of John's activities and fate under Herod Antipas, tetrarch of Galilee and Perea (Ant. 18:166-19), is authentic and reliable.”

Old Testament Background

“In the ensuing account of John's death at at Herod's birthday banquet, which in Mark is significantly shaped by kingship motifs drawn from the OT Elijah narrative (1 Kings 17-19;21; 2 Kings 1-2) and Esther, the Baptist and 'king' are contrasted with telling effect...” (Cummins)

John's objection to Herod's irregular marriage was based on the OT law found in Leviticus 18:16; 20:21.

Salome's Dance

Scholars are divided on several issues involved with this event:

Mann: “The undoubted implication of the text is that the dancing [by Salome, who would have been about 20 years old at the time] was sensual and lascivious, and there is an obvious question as to whether a member of Herod's family would have been allowed to perform in the presence of strangers. The commentators have been decidedly at variance with one another, and the combination of the well-known character of the Herodian family and suggestions about the morals of oriental courts have proved irresistible to speculators.”

Blomberg says that Salome was about 12 years old and thus not free to speak for herself regarding her request from Herod. Instead, she had to consult with her mother first. “The word 'danced' (from horcheomai) does not in itself imply any sensuality, not does any appear in this context. But the Herodians were infamous for immorality, so one cannot exclude the idea of erotic dancing here.”

“The dancer is referred to as a 'girl', korasion, the same diminutive which has been used for Jairus's daughter in [Matthew] 9:24-25, the term used would be appropriate to a younger teenager, and what we know of the family's history supports such an age.” (France)

Herod's Oath

Following the dance, the 'king' rashly promises Salome whatever she wishes, up to half his kingdom. In discussing the subject of solemn oaths, McCabe says, “Both Mark and Matthew illustrate the danger of oaths with Herod's frivolity leading to the execution of John the Baptist (Mt 14:1-12; Mk 6:14-29) and Peter's temperamental denial of Jesus expressed with his self-imprecation (Mt 26:69-75; Mk 14:66-72). These failures are contrasted by Jesus' refusal to swear an oath to the truth of his testimony...(Mt 26:64a)...”

Burying the Body

Only Matthew informs us that John's disciples came to claim his body. Overman notes, “The courage of John's disciples in claiming their teacher's body for burial contrasts with that of Jesus' followers.”

But Hendricksen says, “In view of the fact that these men had been permitted to visit John in his prison, it is not surprising that they were also allowed to provide an honorable burial for his decapitated body. The very fact that these disciples, now that their master had been murdered, reported this to Jesus [see Matthew 14:12] would seem to indicate that they were on friendly terms with the latter; not only that, but that they believed in him. Does not this also indicate that the answer Jesus had sent to John (Matt. 11:4f) must thus have satisfied John?”

Subsequent Events

First, considering what happened to Herod Antipas following this incident, Lane informs us, “The royal title had been denied to Antipas by Augustus. Goaded by the ambitious Herodias, it was Antipas' request for the title of 'king' which officially led to his dismissal and exile in A.D. 39. Mark's use of the royal title may reflect local custom or it may be a point of irony.” To give Herodias her due, I should add that she voluntarily chose to go into exile with her husband.

More insights into this whole episode can be seen by comparing it to subsequent events recorded in the NT. Thus, France states, “The careful reader of Matthew might reflect on the contrast between this degenerate scene of Antipas's lavish feast with its sordid and tragic outcome and the wholesome simplicity of the 'feast' which will follow in vv. 13-21.

Dennis says, “John the Baptist's arrest (Mk 1:14) and execution by Herod Antipas (Mk 6:16) foreshadow Jesus' own arrest and crucifixion by Pilate...Jesus affirms the tradition of the eschatological coming of Elijah (Mk 9:12) and identifies John the Baptist with Elijah (cf. Mk 6:15; 8:28) when he says, 'Elijah has come, and they did to him whatever they wished, just as it is written of him' (Mk 9:13). The reference here is to John's rejection by Israel's leaders and his execution by Herod Antipas (cf. Mk 1:14; 6:25-28). Thus, the fate of John the Baptist, as Elijah, parallels Jesus' fate (cf. Mk 6:14-17; 11:29-32)...”