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Commentary on Mark 6 verses 14–29
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.
Or else, The head of the law, which is Christ, is cut off from his own body, that is, the Jewish people, and is given to a Gentile damsel, that is, the Roman Church, and the damsel gives it to her adulterous mother, that is, to the synagogue, who in the end will believe. The body of John is buried, his head is put in a dish; thus the human Letter is covered over, the Spirit is honoured, and received on the altar.
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.
For his lustful will drove him to lay hands on a man, whom he knew to be just and holy. And by this, we may see how a less fault became the cause to him of a greater; as it is said, (Rev. 22:11) He which is filthy, let him be filthy still. It goes on, And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee.
(Mor. 3, 7) I cannot, without the greatest wonder, reflect that he, who was filled even in his mother's womb with the spirit of prophecy, and who was the greatest that had arisen amongst those born of women, is sent into prison by wicked men, is beheaded for the dancing of a girl, and though a man of so great austerity, meets death through such a foul instrument. Are we to suppose that there was something evil in his life, to be wiped away by so ignominious a death? When, however, could he commit a sin even in his eating, whose food was only locusts and wild honey? How could he offend in his conversation, who never quitted the wilderness? How is it that Almighty God so despises in this life those whom He has so sublimely chosen before all ages, if it be not for the reason, which is plain to the piety of the faithful, that He thus sinks them into the lowest place, because He sees how He is rewarding them in the highest, and outwardly He throws them down amongst things despised, because inwardly He draws them up even to incomprehensible things. Let each then infer from this what they shall suffer, whom He rejects, if He so grieves those whom he loves.
(ubi sup.) Ancient history relates, that Philip, the son of Herod the great, under whom the Lord fled into Egypt, the brother of this Herod, under whom Christ suffered, married Herodias, the daughter of king Aretas; but afterwards, that his father-in-law, after certain disagreements had arisen with his son-in-law, had taken his daughter away, and, to the grief of her former husband, had given her in marriage to his enemy; therefore John the Baptist rebukes Herod and Herodias for contracting an unlawful union, and because it was not allowed for a man to marry his brother's wife during his lifetime.
(ubi sup.) For Herodias was afraid, lest Herod should repent at some time, or be reconciled to his brother Philip, and so the unlawful marriage be divorced. It goes on, For Herod feared John, knowing that he was a just man, and an holy.
(ubi sup.) The only men whom we read of, as celebrating their birthdays with festive joys are Herod and Pharaoh, but each, with an evil presage, stained his birthday with blood; Herod, however, with so much the greater wickedness, as he slew the holy and guiltless teacher of truth, and that, by the wish, and at the instance of a female dancer. For there follows. And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.
(ubi sup.) His oath does not excuse his murder, for perchance his reason for swearing was, that he might find an opportunity for slaying, and if she had demanded the death of his father and mother, he surely would not have granted it. It goes on, And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Worthy is blood to be asked as the reward of such a deed as dancing. It goes on, And she came in straightway with haste, &c.
(ubi sup.) It is usual with Scripture, that the historian should relate events as they were then believed by all, thus Joseph is called the father of Jesus by Mary herself. So now also Herod is said to be exceeding sorry, for so the guests thought, since the hypocrite bore sadness on his face, when he had joy in his heart; and he excuses his wickedness by his oath, that he might be impious under pretence of piety. Wherefore there follows, For his oath's sake, and for their sakes who sat with him, he would not reject her.
(ubi sup.) In that again which is added, And for their sakes who sat with him, he wishes to make all partakers in his guilt, that a bloody feast might be set before luxurious and impure guests. Wherefore it goes on, But sending an executioner, he commanded his head to be brought in a charger.
Now Herod was not ashamed to bring before his guests the head of a murdered man; but we do not read of such an act of madness in Pharaoh. From both examples, however, it is proved to be more useful, often to call to mind the coming day of our death, by fear and by living chastely, than to celebrate the day of our birth with luxury. For man is born in the world to toil, but the elect pass by death out of the world to repose. It goes on, And he beheaded him in prison, &c.
(ubi sup.) There follows, And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. Josephus relates, that John was brought bound into the castle of Macheron, and there slain; and ecclesiastical history (Theodoret. Hist. Eccles. 3:3) says that he was buried in Sebaste, a city of Palestine, once called Samaria. But the beheading of John the Baptist signifies the lessening of that fame, by which he was thought to be Christ by the people, as the raising of our Saviour on the cross typifies the advance of the faith, in that He Himself, who was first looked upon as a prophet by the multitude, was recognised as the Son of God by all the faithful; wherefore John, who was destined to decrease, was born when the daylight begins to wax short; but the Lord at that season of the year in which the day begins to lengthen.
And when a convenient day had come, Herod on his birthday made a supper for his lords, etc. Herod and Pharaoh alone among mortals are read to have celebrated their birthdays with joyful festivities; but each king defiled his own festival with blood under ill-omened auspices. However, Herod with much greater impiety, since he killed a holy and innocent teacher of truth, and the herald of life and the heavenly kingdom, and this at the request and petition of a dancer, neither was he ashamed to present the head of the slain man before the guests. For Pharaoh is not read to have committed such madness, but only ordering a sinful eunuch to be deprived of life. So far as he strayed from the cult of true religion, so much lighter is his transgression in violating his own festival. Nevertheless, from the example of both it is proven, it is more useful to us to recall frequently in fear and chaste behavior the day of future death, rather than to celebrate the day of birth in revelry. For man is born to labor in the world (Job 5), and the elect pass unto rest through death from the world.
The Evangelist Mark, taking occasion from what went before, here relates the death of the Forerunner, saying, For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her.
The law also commanded a brother to marry his brother's wife, if he died without children; but in this case there was a daughter, which made the marriage criminal: there follows, Therefore Herodias had a quarrel against him, and would have killed him; but she could not.
But see how great is the fury of lust, for though Herod had such an awe and fear of John, he forgets it all, that he may minister to his fornication.
For during the banquet, Satan danced in the person of the damsel, and the wicked oath is completed. For it goes on, And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.
The malignant woman begs that the head of John be given to her immediately, that is, at once, in that very hour, for she feared lest Herod should repent. There follows, And the king was exceeding sorry.
Herod not being his own master, but full of lust, fulfilled his oath, and slew the just man; it would have been better however to break his oath, than to commit so great a sin.
'Spiculator' is the name for the public servant commissioned to put men to death.
In a mystical way, however, Herod, whose name means, 'of skin,' is the people of the Jews, and the wife to whom he was wedded means vain glory, whose daughter even now encircles the Jews with her dance, namely, a false understanding of the Scriptures; they indeed beheaded John, that is, the word of prophecy, and hold to him without Christ, his head.
(non occ.) He feared him, I say, because he revered him, for he knew him to be just in his dealings with men, and holy towards God, and he took care that Herodias should not slay him. And when he heard him, he did many things, for he thought that he spake by the Spirit of God, and heard him gladly, because he considered that what he said was profitable.
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SUMMARY
Mark 6:21 meticulously sets the stage for the tragic execution of John the Baptist, detailing the precise circumstances under which Herod Antipas, ruler of Galilee, convened a lavish birthday feast. This verse describes the "opportune" day that gathered Herod's most influential subjects—his military commanders, high-ranking officials, and prominent citizens—creating a public forum where a rash oath would lead to a profound act of injustice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 6:21 masterfully employs several literary devices to heighten the drama and significance of the unfolding narrative. Foreshadowing is evident in the very phrase "a convenient day was come," which, while seemingly innocuous, subtly hints that this particular day is divinely appointed for a momentous, albeit tragic, event—the martyrdom of John the Baptist. There is profound Irony in a birthday celebration, typically a time of joy and life, becoming the backdrop for a brutal execution. The lavish Setting of the supper, with its powerful and influential guests, serves to amplify Herod's moral weakness and susceptibility to manipulation, as his desire to maintain honor before such an audience leads him to a catastrophic decision. This opulent feast, meant to display power and solidify alliances, ironically exposes the fragility of Herod's character and the corrupting influence of unchecked authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 6:21, though seemingly a simple narrative detail, carries profound theological weight. It underscores the destructive power of human sin, particularly when combined with unchecked authority and the desire for public approval. Herod's moral compromise, driven by a fear of losing face before his elite guests, leads directly to the murder of a righteous prophet. This event serves as a stark reminder that even in moments of celebration and outward success, spiritual and moral integrity can be catastrophically compromised. The "convenient day" also subtly points to God's sovereignty, demonstrating that even the most heinous acts of human evil can, in His mysterious wisdom, be woven into His larger redemptive plan, bringing about His purposes in ways that defy human comprehension.
REFLECTION AND APPLICATION
Mark 6:21 serves as a chilling reminder of how quickly a moment of celebration can devolve into profound tragedy when moral boundaries are disregarded and the fear of man outweighs the fear of God. Herod's desire to impress his powerful guests led him down a path of irreversible injustice, demonstrating the insidious nature of peer pressure and the corrupting influence of unchecked power. For us today, this verse compels us to examine our own lives: Are we more concerned with public image and social approval than with upholding truth and righteousness? Do we allow the expectations of others to dictate our moral choices, even when those choices compromise our integrity or God's commands? The story of Herod's feast challenges us to cultivate a steadfast commitment to biblical principles, regardless of the social cost, and to recognize that true honor comes from God alone, not from the fleeting applause of the world. It calls us to resist the temptation to make rash promises or to succumb to pressures that would lead us away from justice and compassion.
Questions for Reflection
FAQ
Why is it called a "convenient day" if it leads to John the Baptist's death?
Answer: The KJV translation "convenient day" (Greek eúkairos hēméra) can be misleading if interpreted as "convenient for Herod." The Greek term is better understood as "opportune" or "well-timed." It signifies that this specific day, Herod's birthday feast, provided the opportunity for the tragic events related to John the Baptist's martyrdom to unfold. From a theological perspective, it suggests that this day was providentially appointed in God's larger plan, even if it involved human sin and injustice. It was the "fitting" time for this stage of the narrative to progress, leading to John's death and ultimately preparing the way for Jesus's ministry and passion, as seen in Mark's Gospel.
Who were the "lords, high captains, and chief estates of Galilee"?
Answer: These terms describe the elite and influential figures present at Herod's birthday feast, underscoring the political and social significance of the event. The "lords" (Greek megistânes) were high-ranking officials and nobles within Herod's administration. The "high captains" (Greek chilíarchoi) were military commanders, likely chiliarchs, who commanded a thousand soldiers. The "chief estates of Galilee" (Greek prōtois tēs Galilaias) refers to the leading or principal men of the region, prominent citizens, and influential leaders from Herod's territory. Their presence meant that any promises or actions by Herod would be highly public and carry significant weight, making it difficult for him to retract his oath to Herodias's daughter without losing face (Mark 6:26).
CHRIST-CENTERED FULFILLMENT
While Mark 6:21 describes a dark moment of human depravity and injustice, it subtly points to Christ in several profound ways. John the Baptist, as the forerunner of Christ, embodies the prophetic tradition that often met with rejection and violent opposition from worldly powers. His unjust execution at a lavish, self-serving feast foreshadows the ultimate suffering of Jesus, who would also be condemned by corrupt authorities and sacrificed for the sins of the world. The contrast between Herod's earthly "supper" and the spiritual feast of God's kingdom is stark; Herod's banquet leads to death, while Christ offers the true bread of life and invites all to a heavenly banquet (Matthew 26:26-29 and Revelation 19:9). Herod's fear of man and his pursuit of worldly honor led to his moral downfall, a stark contrast to Jesus, who, though facing immense pressure and suffering, remained perfectly obedient to His Father's will, ultimately triumphing over sin and death through His selfless sacrifice (Philippians 2:8). Thus, John's martyrdom, set in motion by this "convenient day," serves as a grim prelude to the greater sacrifice of the Lamb of God, whose suffering would bring about ultimate justice and redemption for all who believe.