(10) He sent, and beheaded John in the prison.--Measured by the standard of earthly greatness, it seems almost like a paradox to say of one who had only been for a few short months a preacher of righteousness in the wilderness of Judaea, as men have said of the kings and conquerors of the world, "So passed from the earth one of the greatest of her sons;" and yet this, and nothing less than this, if we accept our Lord's words, must be our estimate of the Baptist's character. Intensity of purpose, dauntless courage, profound humility, self-denial carried to its highest point, a burning love that passed beyond the limits of race and nation, tenderness of sympathy for the toilers of the world, for the fallen and the outcast, all these were there; and what elements of moral greatness can go beyond them? And the consciousness of Christendom has recognised that greatness. Art and poetry have symbolised it in outward form, and the work of the Forerunner, the conviction that the preaching of repentance must precede that of forgiveness, has been reproduced in every great revival of religious life which has brought the kingdom of heaven nearer to men's hearts and hopes.
Verses 10, 11. - And he sent, and beheaded John in the prison, and his head was brought in a charger (ver. 8, note), and given (the fourth time that the word "give" has come in five verses; the head of the herald of the kingdom becomes a royal gift) to the damsel - (τῷ κορασίῳ, ver. 6, note) - and she brought it to her mother. But a few minutes after she had first spoken her request (ver. 8, note).
14:1-12 The terror and reproach of conscience, which Herod, like other daring offenders, could not shake off, are proofs and warnings of a future judgment, and of future misery to them. But there may be the terror of convictions, where there is not the truth of conversion. When men pretend to favour the gospel, yet live in evil, we must not favour their self-delusion, but must deliver our consciences as John did. The world may call this rudeness and blind zeal. False professors, or timid Christians, may censure it as want of civility; but the most powerful enemies can go no further than the Lord sees good to permit. Herod feared that the putting of John to death might raise a rebellion among the people, which it did not; but he never feared it might stir up his own conscience against him, which it did. Men fear being hanged for what they do not fear being damned for. And times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. Herod would profusely reward a worthless dance, while imprisonment and death were the recompence of the man of God who sought the salvation of his soul. But there was real malice to John beneath his consent, or else Herod would have found ways to get clear of his promise. When the under shepherds are smitten, the sheep need not be scattered while they have the Great Shepherd to go to. And it is better to be drawn to Christ by want and loss, than not to come to him at all.
And he sent,.... "An executioner", as in Mark 6:27 where the Latin word "speculator", or as it is sometimes written "spiculator", is used; and is the name of an officer concerned in executions, and particularly in beheading of persons; and so is used by Latin writers.
"In a civil war (says (x) Seneca), a servant hid his master that was proscribed; and when he had fitted his rings for himself, and put on his clothes, he met "speculatoribus", the "speculators"; he told them he desired nothing, but that they would perform their orders, and immediately stretched out his neck.''
And the same writer elsewhere (y) speaks of a soldier that was condemned by Piso, on suspicion of murdering his fellow soldier;
"Who was had without the camp, and as soon as he stretched out his neck, he, who was thought to be killed, suddenly appeared; upon which the centurion that had the management of the execution, ordered "speculatorem", the "speculator", to put up his sword, and returned the condemned person to Piso.''
The word is also used by the Jewish doctors, and in the same sense: take the following instance among many (z).
"R. Ishmael said to R. Simeon ben Gamaliel (when they were both apprehended, in order to be executed), brother, there was a man ready to receive his blow, and they entreated "the speculator": one said, I am a priest, the son of an high priest, slay me first, that I may not see the death of my companion; and the other said to him, I am a prince, the son of a prince, slay me first, that I may not see the death of my companion: he replied unto them, cast lots; and they cast lots, and the lot fell on R. Simeon ben Gamaliel; immediately he took a sword, "and cut off his head".''
And as this word is often used by them (a) for an executioner, so "specula" is often made mention of by them (b), as a sort of punishment by death: and such an officer was sent by Herod, to inflict this punishment upon John; who accordingly executed it,
and beheaded John in the prison; that is, of Machoeras, where he lay, without giving him a hearing, or allowing him to speak for himself, or with his friends: and which was done in this private manner, partly for dispatch, and partly on account of the people; who it might have been feared, had the execution been public and known, would have rose and rescued him.
(x) De beneficiis, 1. 3. c. 25. (y) De ira, l. 1. c. 16. Vid. Julium Firmicum, l. 8. c. 26. & Florum, l. 4. c. 7. & Suetonium in vit. Caligul. c. 52. Octav. August. c. 74. & Claud. c. 35. Tertullian. de Corona, c. 1.((z) Abot R. Nathan, c. 38. fol. 9. 1.((a) Vid Targum Jon. in Genesis 37.36. & xxxix. 1. & Targ. Sheni in Esth. v. 2. Jarchi in Exod. iv. 11. T. Bab. Sabbat, fol. 108. 1. & Gloss. in ib. (b) Bereshit Rab. sect. 79. fol. 69. 3. Vajikra Rab. sect. 24. fol. 165. 2. & Bemidbar Rab. sect. 7. fol. 187. 4.
"In a civil war (says (x) Seneca), a servant hid his master that was proscribed; and when he had fitted his rings for himself, and put on his clothes, he met "speculatoribus", the "speculators"; he told them he desired nothing, but that they would perform their orders, and immediately stretched out his neck.''
And the same writer elsewhere (y) speaks of a soldier that was condemned by Piso, on suspicion of murdering his fellow soldier;
"Who was had without the camp, and as soon as he stretched out his neck, he, who was thought to be killed, suddenly appeared; upon which the centurion that had the management of the execution, ordered "speculatorem", the "speculator", to put up his sword, and returned the condemned person to Piso.''
The word is also used by the Jewish doctors, and in the same sense: take the following instance among many (z).
"R. Ishmael said to R. Simeon ben Gamaliel (when they were both apprehended, in order to be executed), brother, there was a man ready to receive his blow, and they entreated "the speculator": one said, I am a priest, the son of an high priest, slay me first, that I may not see the death of my companion; and the other said to him, I am a prince, the son of a prince, slay me first, that I may not see the death of my companion: he replied unto them, cast lots; and they cast lots, and the lot fell on R. Simeon ben Gamaliel; immediately he took a sword, "and cut off his head".''
And as this word is often used by them (a) for an executioner, so "specula" is often made mention of by them (b), as a sort of punishment by death: and such an officer was sent by Herod, to inflict this punishment upon John; who accordingly executed it,
and beheaded John in the prison; that is, of Machoeras, where he lay, without giving him a hearing, or allowing him to speak for himself, or with his friends: and which was done in this private manner, partly for dispatch, and partly on account of the people; who it might have been feared, had the execution been public and known, would have rose and rescued him.
(x) De beneficiis, 1. 3. c. 25. (y) De ira, l. 1. c. 16. Vid. Julium Firmicum, l. 8. c. 26. & Florum, l. 4. c. 7. & Suetonium in vit. Caligul. c. 52. Octav. August. c. 74. & Claud. c. 35. Tertullian. de Corona, c. 1.((z) Abot R. Nathan, c. 38. fol. 9. 1.((a) Vid Targum Jon. in Genesis 37.36. & xxxix. 1. & Targ. Sheni in Esth. v. 2. Jarchi in Exod. iv. 11. T. Bab. Sabbat, fol. 108. 1. & Gloss. in ib. (b) Bereshit Rab. sect. 79. fol. 69. 3. Vajikra Rab. sect. 24. fol. 165. 2. & Bemidbar Rab. sect. 7. fol. 187. 4.