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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 6:14–29. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The wild notions that the people had concerning our Lord Jesus, Mar 6:15. His own countrymen could believe nothing great concerning him, because they knew his poor kindred; but others that were not under the power of that prejudice against him, were yet willing to believe any thing rather than the truth - that he was the Son of God, and the true Messias: they said, He is Elias, whom they expected; or, He is a prophet, one of the Old Testament prophets raised to life, and returned to this world; or as one of the prophets, a prophet now newly raised up, equal to those under the Old Testament.
II.The opinion of Herod concerning him.
He heard of his name and fame, of what he said and what he did; and he said, "It is certainly John Baptist, Mar 6:14. As sure as we are here, It is John, whom I beheaded, Mar 6:16. He is risen from the dead; and though while he was with us he did no miracle, yet, having removed for awhile to another world, he is come again with greater power, and now mighty works do show forth themselves in him."
Note, 1. Where there is an idle faith, there is commonly a working fancy. The people said, It is a prophet risen from the dead; Herod said, It is John Baptist risen from the dead. It seems by this, that the rising of a prophet from the dead, to do mighty works, was a thing expected, and was thought neither impossible nor improbable, and it was now readily suspected when it was not true; but afterward, when it was true concerning Christ, and a truth undeniably evidenced, yet then it was obstinately gainsaid and denied. Those who most wilfully disbelieve the truth, are commonly most credulous of errors and fancies.
2.They who fight against the cause of God, will find themselves baffled, even when they think themselves conquerors; they cannot gain their point, for the word of the Lord endures for ever. They who rejoiced when the witnesses were slain, fretted as much, when in three or four days they rose again in their successors, Rev 11:10, Rev 11:11. The impenitent unreformed sinner, that escapeth the sword of Jehu, shall Elisha slay.
3.A guilty conscience needs no accuser or tormentor but itself. Herod charges himself with the murder of John, which perhaps no one else dare charge him with; I beheaded him; and the terror of it made him imagine that Christ was John risen. He feared John while he lived, and now, when he thought he had got clear of him, fears him ten times worse when he is dead. One might as well be haunted with ghosts and furies, as with the horrors of an accusing conscience; those therefore who would keep an undisturbed peace, must keep an undefiled conscience, Act 24:16.
4.There may be the terrors of strong conviction, where there is not the truth of a saving conversion. This Herod, who had this notion concerning Christ, afterward sought to kill him (Luk 13:31), and did set him at nought (Luk 23:11); so that he will not be persuaded, though it be by one risen from the dead; no, not by a John the Baptist risen from the dead.
III.A narrative of Herod's putting John Baptist to death, which is brought in upon this occasion, as it was in Matthew. And here we may observe,
1.The great value and veneration which Herod had some time had for John Baptist, which is related only by this evangelist, Mar 6:20. Here we see what a great way a man may go toward grace and glory, and yet come short of both, and perish eternally.
(1.)He feared John, knowing that he was a just man, and a holy. It is possible that a man may have a great reverence for good men, and especially for good ministers, yea, and for that in them that is good, and yet himself be a bad man. Observe,
[1.]John was a just man, and a holy; to make a complete good man, both justice and holiness are necessary; holiness toward God, and justice toward men. John was mortified to this world, and so was a good friend both to justice and holiness.
[2.]Herod knew this, not only by common fame, but by personal acquaintance with him. Those that have but little justice and holiness themselves, may yet discern it with respect in others. And,
[3.]He therefore feared him, he honoured him. Holiness and justice command veneration, and many that are not good themselves, have respect for those that are.
(2.)He observed him; he sheltered him from the malice of his enemies (so some understand it); or, rather, he had a regard to his exemplary conversation, and took notice of that in him that was praiseworthy, and commended it in the hearing of those about him; he made it appear that he observed what John said and did.
(3.)He heard him preach; which was great condescension, considering how mean John's appearance was. To hear Christ himself preach in our streets will be but a poor plea in the great day, Luk 13:26.
(4.)He did many of those things which John in his preaching taught him. He was not only a hearer of the word, but in part a doer of the work. Some sins which John in his preaching reproved, he forsook, and some duties he bound himself to; but it will not suffice to do many things, unless we have respect to all the commandments.
(5.)He heard him gladly. He did not hear him with terror as Felix heard Paul, but heard him with pleasure. There is a flashy joy, which a hypocrite may have in hearing the word; Ezekiel was to his hearers as a lovely song (Eze 33:32); and the stony ground received the word with joy, Luk 8:13.
2.John's faithfulness to Herod, in telling him of his faults. Herod had married his brother Philip's wife, Mar 6:17. All the country, no doubt, cried shame on him for it, and reproached him for it; but John reproved him, told him plainly, It is not lawful for thee to have thy brother's wife. This was Herod's own iniquity, which he could not leave, when he did many things that John taught him; and therefore John tells him of this particularly. Though he were a king, he would not spare him, any more than Elijah did Ahab, when he said, Hast thou killed and also taken possession? Though John had an interest in him, and he might fear this plain-dealing would destroy his interest, yet he reproved him; for faithful are the wounds of a friend (Pro 27:6); and though there are some swine that will turn again, and rend those that cast pearls before them, yet, ordinarily, he that rebuketh a man (if the person reproved has any thing of the understanding of a man), afterwards shall find more favour than he that flattereth with his tongue, Pro 28:23. Though it was dangerous to offend Herod, and much more to offend Herodias, yet John would run the hazard rather than be wanting in his duty. Note, Those ministers that would be found faithful in the work of God, must not be afraid of the face of man. If we seek to please men, further than is for their spiritual good, we are not the servants of Christ.
3.The malice which Herodias bore to John for this (Mar 6:19); She had a quarrel with him, and would have killed him; but when she could not obtain that, she got him committed to prison, Mar 6:17. Herod respected him, till he touched him in his Herodias. Many that pretend to honour prophesying, are for smooth things only, and love good preaching, if it keep far enough from their beloved sin; but if that be touched, they cannot bear it. No marvel if the world hate those who testify of it that its works are evil. But it is better that sinners persecute ministers now for their faithfulness, than curse them eternally for their unfaithfulness.
4.The plot laid to take off John's head. I am apt to think that Herod was himself in the plot, notwithstanding his pretences to be displeased and surprised, and that the thing was concerted between him and Herodias; for it is said to be when a convenient day was come (Mar 6:21), fit for such a purpose.
(1.)There must be a ball at court, upon the king's birthday, and a supper prepared for his lords, high captains, and chief estates of Galilee.
(2.)To grace the solemnity, the daughter of Herodias must dance publicly, and Herod must take on him to be wonderfully charmed with her dancing; and if he be, they that sit with him cannot but, in compliment to him, be so too.
(3.)The king hereupon must make her an extravagant promise, to give her whatever she would ask, even to the half of the kingdom; and yet, that, if rightly understood, would not have reached the end designed, for John Baptist's head was worth more than his whole kingdom. This promise is bound with an oath, that no room might be left to fly off from it; He sware unto her, Whatsoever thou shalt ask, I will give. I can scarcely think he would have made such an unlimited promise, but that he knew what she would ask.
(4.)She, being instructed by Herodias her mother, asked the head of John Baptist; and she must have it brought her in a charger, as a pretty thing for her to play with (Mar 6:24, Mar 6:25); and there must be no delay, no time lost, she must have it by and by.
(5.)Herod granted it, and the execution was done immediately while the company were together, which we can scarcely think the king would have done, if he had not determined the matter before. But he takes on him,
[1.]To be very backward to it, and that he would not for all the world have done it, if he had not been surprised into such a promise; The king was exceeding sorry, that is, he seemed to be so, he said he was so, he looked as if he had been so; but it was all sham and grimace, he was really pleased that he had found a pretence to get John out of the way. Qui nescit dissimulare, nescit regnare - The man who cannot dissemble, knows not how to reign. And yet he was not without sorrow for it; he could not do it but with great regret and reluctancy; natural conscience will not suffer men to sin easily; the very commission of it is vexatious; what then will the reflection upon it be?
[2.]He takes on him to be very sensible of the obligation of his oath; whereas if the damsel had asked but a fourth part of his kingdom, I doubt not but he would have found out a way to evade his oath. The promise was rashly made, and could not bind him to do an unrighteous thing. Sinful oaths must be repented of, and therefore not performed; for repentance is the undoing of what we have done amiss, as far as is in our power. When Theodosius the emperor was urged by a suitor with a promise, he answered, I said it, but did not promise it if it be unjust. If we may suppose that Herod knew nothing of the design when he made that rash promise, it is probable that he was hurried into the doing of it by those about him, only to carry on the humour; for he did it for their sakes who sat with him, whose company he was proud of, and therefore would do any thing to gratify them. Thus do princes make themselves slave to those whose respect they covet, and both value and secure themselves by. None of Herod's subjects stood in more awe of him than he did of his lords, high captains, and chief estates. The king sent an executioner, a soldier of his guard. Bloody tyrants have executioners ready to obey their most cruel and unrighteous decrees. Thus Saul has a Doeg at hand, to fall upon the priests of the Lord, when his own footmen declined it.
5.The effect of this is,
(1.)That Herod's wicked court is all in triumph, because this prophet tormented them; the head is made a present of to the damsel, and by her to her mother, Mar 6:28.
(2.)That John Baptist's sacred college is all in tears; the disciples of John little thought of this; but, when they heard of it, they came, and took up the neglected corpse, and laid it in a tomb; where Herod, if he had pleased, might have found it, when he frightened himself with the fancy that John Baptist was risen from the dead.
Historical interpretation
Twelve Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It goes on, For his name was spread abroad. For it is not right that a candle should be placed under a bushel. And they said, that is, some of the multitude, that John the Baptist was risen from the dead, and therefore mighty works do show themselves forth in him.
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.
(de Con. Evan. ii. 43) But in these words Luke bears witness to Mark, to this point at least, that others and not Herod said that John had risen; but Luke had represented Herod as hesitating, and has put down his words as if he said, John have I beheaded, but who is this of whom I hear such things? We must however suppose, that after this hesitation, he had confirmed in his own mind what others had said, for he says to his children, as Matthew relates, This is John the Baptist, he has risen from the dead. (Matt. 14:2) Or else these words are to be spoken, so as to indicate that he is still hesitating, particularly as Mark who had said above that others had declared that John had risen from the dead, afterwards however is not silent as to Herod's plainly saying, It is John, whom I beheaded: he is risen from the dead. Which words also may be spoken in two ways, either they may be understood as those of a man affirming or doubling.
(Vict. Ant. e Cat. in Marc.) This Herod is the son of the first Herod, under whom Joseph had led Jesus into Egypt, But Matthew calls him Tetrarch, and Luke mentions him as ruling over one fourth of his father's kingdom; for the Romans after the death of his father divided his kingdom into four parts. But Mark calls him a king, either after the title of his father, or because it was consonant to his own wish.
(Vict. Ant. e Cat. in Marc.) It seems to me that this prophet means that one of whom Moses said, God will raise up a prophet unto thee of thy brethren. (Deut. 8:15.) They were right indeed, but because they feared to say openly, This is the Christ, they used the voice of Moses, veiling their own surmise through fear of their rulers. There follows, But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. Herod expressly says, this in irony.
When this was heard, Herod said: "John, whom I beheaded, has risen from the dead." Luke wrote about this in this way: "Now Herod the tetrarch heard of all that was done by him, and he was perplexed, because it was said by some that John was risen from the dead; by some, that Elijah had appeared, etc." (Luke IX). It must be understood, therefore, either that after this perplexity he confirmed in his mind what was said by others when he said: "John, whom I beheaded, has risen from the dead"; or these words must be pronounced in such a way as to indicate that he was still doubtful. For if he were to say: "Is this indeed, or is this perhaps John the Baptist?" there would be no need to remind anything about pronunciation, because he would be understood as doubting and hesitating. Now, since these words are lacking, it can be pronounced in both ways, so that we can understand him to have spoken, confirmed by the words of others, or still (as Luke recounts) hesitating.
(in Marc. 2, 25) Here we are taught how great was the envy of the Jews. For, lo, they believe that John, of whom it was said that he did no miracle, could rise from the dead, and that, without the witness of any one. But Jesus, approved of God by miracles and signs, whose resurrection, Angels and Apostles, men and women, preached, they chose to believe was carried away by stealth, rather than suppose that He had risen again. And these men, in saying that John was risen from the dead, and that therefore mighty works were wrought in him, had just thoughts of the power of the resurrection, for men, when they shall have risen from the dead, shall have much greater power, than they possessed, when still weighed down by the weakness of the flesh. There follows, But others said, that it is Elias.
For John confuted many men, when he said, Ye generation of vipers. It goes on, But others said, that it is a prophet, or as one of the prophets.
Or else, Herod, knowing that he without a cause had slain John, who was a just man, thought that he had risen from the dead, and had received through his resurrection the power of working miracles.
(non occ.) After the preaching of the disciples of Christ, and the working of miracles, the Evangelist fitly subjoins an account of the report, which arose amongst the people; wherefore he says, And king Herod heard of him.
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Summary
Mark 6:16 powerfully unveils the tormented conscience of Herod Antipas, the tetrarch of Galilee, as he confronts the widespread reports of Jesus' miraculous ministry. Overwhelmed by the undeniable power accompanying Jesus and His disciples, Herod's immediate and fearful conclusion is that Jesus is none other than John the Baptist, whom he had unjustly executed. This verse serves as a stark psychological portrait of guilt, revealing how past sin can haunt the mind and distort perception, even for those in positions of authority.
Context
Literary Context
This verse immediately follows the account of Jesus sending out the twelve disciples with authority to preach repentance, cast out demons, and heal the sick (Mark 6:7-13). Their successful ministry, combined with Jesus' own burgeoning fame, created such a stir that news reached even the highest echelons of power. Mark 6:16 is the first of several reactions from various figures (Herod Antipas, others, and then Herodias's daughter and Herodias herself) to the growing prominence of Jesus, setting the stage for the detailed flashback account of John the Baptist's execution in Mark 6:17-29. This strategic placement highlights Herod's internal struggle and foreshadows the tragic fate of John, making Herod's guilt a central theme before the full story is even told.
Historical & Cultural Context
Herod Antipas was the tetrarch (ruler of a quarter) of Galilee and Perea, appointed by Rome. He was a son of Herod the Great, known for his political cunning and moral compromises. The Roman client kingdom system meant that local rulers like Herod wielded significant power but were ultimately accountable to Rome. In this context, the spread of a popular movement, especially one with supernatural manifestations, would have been a matter of political concern, potentially seen as a threat to stability. Furthermore, Jewish society at the time held a strong belief in prophets and divine judgment. Herod's fear of John, even after his death, reflects a common ancient belief in the spiritual consequences of one's actions, sometimes manifesting as a fear of the deceased returning or divine retribution. His actions against John were politically motivated but also deeply personal, involving his illicit marriage to Herodias, his brother Philip's wife, which John had publicly condemned (Mark 6:17-18).
Key Themes
Mark 6:16 contributes significantly to several key themes within the Gospel of Mark. Firstly, it underscores the theme of Guilt and Conscience, vividly portraying how unaddressed sin can torment an individual, even a powerful ruler. Herod's immediate leap to the conclusion that Jesus was John risen from the dead reveals the deep psychological impact of his unjust execution of the prophet. Secondly, it highlights the Misunderstanding of Jesus' Identity, a recurring motif in Mark. While some correctly identify Jesus as the Messiah or a prophet, figures like Herod offer distorted interpretations, unable to grasp the true nature of God's work. This contrasts with Peter's later confession in Mark 8:29. Finally, the verse subtly reinforces the Sovereignty of God's Plan, showing that even human sin and political machinations cannot thwart the spread of God's kingdom, as the fame of Jesus and His disciples continues to grow despite opposition and misinterpretation.
Exposition and Analysis
Key Word Analysis
This primary verb means "to hear" in various senses, including giving audience, coming to the ears, being noised, or understanding. Here, it signifies that the reports of Jesus' ministry had reached Herod's ears, indicating that the fame of Jesus was undeniable and widespread, penetrating even the insulated world of the tetrarch. It implies not just a passive reception of sound but an active awareness of the significant events unfolding.
Derived from "away from" (ἀπό) and "head" (κεφαλή), this verb literally means "to decapitate." Its use here by Herod is a chilling, direct reference to the brutal execution he ordered for John the Baptist. The choice of this specific, graphic verb underscores the finality and violence of John's death, and by extension, the gravity of Herod's sin, which now haunts his conscience.
This verb means "to waken" or "to rouse," used transitively or intransitively. It can refer to waking from sleep, rising from a lying position, recovery from disease, or resurrection from death. In this context, it is used in the perfect passive indicative (implied from the KJV "is risen" and the Greek verbal form), indicating a completed action with ongoing results: John "has been raised" or "has risen" from the dead. Herod's use of this term reveals his belief in a literal, supernatural return of John, driven by his guilt and fear.
Verse Breakdown
"But when Herod heard [thereof]"
The conjunction "But" (G1161, dé) introduces a contrast or continuation, shifting the narrative focus to Herod's reaction to the widespread reports of Jesus' and His disciples' powerful works. The phrase "heard thereof" indicates that the fame of Jesus had become so pervasive that it reached the highest political authority in the region, signifying the significant impact of Jesus' ministry.
"he said, It is John, whom I beheaded"
This clause reveals Herod's immediate and deeply personal interpretation of Jesus' identity. His declaration, "It is John," is not a question but a firm, fearful conclusion. The parenthetical "whom I beheaded" serves as a direct confession of his past sin, highlighting the source of his torment and the specific act that now haunts him. This self-accusation underscores the heavy burden of his guilt.
"he is risen from the dead"
This final clause articulates Herod's superstitious and fearful belief. He attributes Jesus' miraculous power to a supernatural resurrection of John the Baptist, whom he had executed. This statement reflects not only his guilt but also a distorted understanding of divine power, projecting his internal anxieties onto the figure of Jesus. It signifies a completed action with ongoing results, indicating his strong conviction that John's resurrection was an accomplished fact.
Literary Devices
Mark 6:16 employs several potent literary devices. Foreshadowing is prominent, as Herod's declaration about John's resurrection immediately precedes the detailed account of John's execution in the same chapter, building suspense and highlighting the tragic irony of Herod's guilt. The verse also utilizes Irony, as Herod, the one who ordered John's death, is now haunted by the very idea of John's return, demonstrating the inescapable nature of conscience. Furthermore, there is a strong element of Psychological Realism, as Mark delves into the inner turmoil of Herod, portraying the profound impact of sin on the human psyche. Herod's statement is a vivid illustration of how guilt can distort perception and lead to irrational conclusions, making the supernatural seem plausible when driven by fear.
Theological and Thematic Connections
Mark 6:16 serves as a profound theological statement on the nature of sin, guilt, and divine judgment. Herod's tormented conscience illustrates that even earthly power cannot shield one from the internal repercussions of moral transgression. His immediate leap to the conclusion that Jesus was John risen from the dead reveals a deep-seated fear of retribution and the haunting memory of his unjust act. This passage underscores the truth that sin, particularly unconfessed and unrepented, can lead to spiritual and psychological bondage, distorting one's perception of reality and filling the heart with dread. It highlights God's moral order, where actions have consequences, and even those who seem to escape earthly justice may find themselves tormented by an internal reckoning.
Reflection and Application
Herod Antipas's reaction to Jesus' fame provides a chilling mirror for self-examination, reminding us that the weight of an unaddressed conscience is a heavy burden indeed. His fear-driven conclusion, that Jesus was John the Baptist returned from the dead, illustrates how guilt can warp perception and lead to irrational beliefs. This passage challenges us to consider the state of our own hearts. Are there unconfessed sins or unresolved injustices that continue to haunt our thoughts or influence our reactions? The freedom offered through repentance and forgiveness in Christ stands in stark contrast to Herod's tormented state. It encourages us to live with integrity, knowing that true peace comes from a clear conscience before God and man. Moreover, it reminds us that the truth of God's power and the presence of His kingdom will ultimately confront everyone, demanding a response, whether it be one of faith or fear.
Questions for Reflection
FAQ
Why did Herod think Jesus was John the Baptist risen from the dead?
Herod's belief stemmed from a combination of overwhelming guilt and a superstitious worldview. He had unjustly ordered the execution of John the Baptist to satisfy a rash oath and the vengeful desire of Herodias (Mark 6:21-28). The widespread reports of Jesus' powerful miracles and teachings, which were reminiscent of John's prophetic authority, triggered Herod's tormented conscience. He projected his deep-seated fear and guilt onto Jesus, concluding that John had supernaturally returned to exact judgment or continue his ministry. This reveals how unaddressed sin can haunt the mind and lead to irrational, fear-driven conclusions.
Christ-Centered Fulfillment
While Mark 6:16 focuses on Herod's misidentification of Jesus as John the Baptist, it ironically points to the profound truth of Christ's own future resurrection and ultimate victory over death. Herod's fear of John rising from the dead, though misguided in its object, foreshadows the very reality that would become the cornerstone of Christian faith: Jesus, the true Lamb of God, would indeed be "risen from the dead" (Mark 16:6). Unlike John, whose death was a tragic consequence of human sin and political intrigue, Jesus' death was a voluntary sacrifice for the sins of the world (John 1:29). His resurrection was not a return fueled by human guilt or superstition, but a divine act demonstrating God's power over sin and death, validating His messianic claims (Romans 1:4). Herod's tormented conscience highlights humanity's need for true atonement, which only Christ's death and resurrection can provide, offering not a haunting fear of the past but a living hope for the future (1 Peter 1:3).