Luke 9:7Meaning & Commentary from the Church Fathers

Likewise, Matthew notes at that time, opting not to specify ‘on that day’ or ‘at that hour.’ In Mark’s version, it is stated that others believed John the Baptist had returned from the dead, rather than Herod declaring it himself. In contrast, Matthew emphasizes that Herod directly said to those around him. Luke mirrors Mark’s sequence and avoids insisting that this represents the actual order of events, writing: ‘And Herod the tetrarch heard about all that Jesus was doing, and he was troubled; for some asserted that John had risen from the dead, others that Elijah had appeared, and still others asserted that one of the ancient prophets had returned to life.’ Herod then posed the question, ‘John I beheaded; who is this of whom I hear such things?’ and sought to meet Him. In this account, Luke aligns with Mark, attributing the statement about John’s resurrection to others rather than to Herod himself. He reflects Herod's uncertainty with the words, ‘John I beheaded; who is this of whom I hear these things?’ The nature of Herod’s thoughts can be interpreted in various ways. Initially, he may have had doubts, but eventually may have conformed to the prevalent belief; Matthew states that he told his attendants, ‘This is John the Baptist; he has risen from the dead, and therefore miracles are done by him.’ Alternatively, the passage from Luke may suggest that his uncertainties were fully present, raising questions such as, ‘Is this truly John the Baptist?!’ or ‘How can this be?!’—indicating he remained in a state of doubt. Yet, since no one records such direct inquiries, we can accept both possibilities. It seems evident that Herod conveyed agreement, either by placing faith in others’ opinions or, as reflected in Luke, while maintaining his skepticism. For example, Mark initially conveys that others spoke of John’s resurrection, but later captures Herod’s own declaration: ‘This is John whom I beheaded; he has risen from the dead.’ These words could express conviction or uncertainty. Luke then transitions to the account of the miracle of the loaves, while Matthew and Mark recount the beheading of John by Herod.

Unlike Luke, Matthew does not delve into the public views concerning Jesus, instead presenting only Herod's belief that Jesus might be John the Baptist risen from the dead. In contrast, Mark acknowledges both the varied opinions among the people and Herod's inclination to think of Jesus as the resurrected John. This assumption seemed to stem from Herod's troubled conscience, which led him to desire a personal encounter with Jesus in order to seek clarity.

As it happened, it was time for such a celebration, and an invitation for an extravagant banquet was extended to military commanders stationed in Maher, tribal leaders from nearby regions, and prominent figures from high society, comprising the most influential nobility and military leaders. This gathering most likely included leaders of the Roman legions sent to aid Herod against Arete, alongside the elders of Galilee. The banquet, hosted in the very castle of Maher—the same location where the revered prophet was imprisoned—was opulent, reflecting the wealth and grandeur typical of the time. Such events mirrored the decadent practices of the Roman Empire, which were often characterized by indulgence and excess. News of these lavish feasts even reached Rome, prompting the satirist Persius to comment on one such occasion by referring to "Herod's day." He illustrated the extravagant décor of the palace, adorned with fragrant garlands and illuminated windows, tables brimming with every luxury imaginable, and wine flowing abundantly.

During this celebration, the atmosphere of joy and revelry reached unprecedented heights. Curiously, Herodias was not present, as Eastern customs generally prohibited women from mingling in men's festivities. However, she attempted to discreetly provide the king with a delightful surprise that would enchant the guests. During this era, pantomime performances were highly admired, appealing particularly to the Herod family, with Herod the Great having established a dedicated ballet theater at his court. A grand feast was not deemed complete without a concluding dance worthy of Bacchus. This particular dance was performed by Salomia, Antipas' stepdaughter, whom her mother managed to introduce into the banquet hall, defying tradition. The choreography was exquisite, conveyed through expressive movements and gestures set to music, often obscured by masks, yet allowing the dancer's arms and legs to move freely. The themes of such performances typically drew from mythology, shocking the devout Jews with their pagan undertones. The dancer’s attire was designed to accentuate her figure, and it was customary for only one dancer to take the stage at a time, regardless of gender. While women were generally not permitted to perform publicly during the early imperial period, private gatherings of the elite allowed for such displays, as exemplified by Salomia. In her youthful radiance, she captivated the guests with her unexpected performance, prompting Herod to reward her with a promise to grant her any request, even half his kingdom.

This promise was brazenly extravagant, soon proving to be unwise. Salomia delightedly rushed to consult her mother, who maliciously instructed her to request "the head of John the Baptist." Influenced by her mother's desire for revenge against the prophet, Salomia approached Herod coldly with this desperate and violent demand. Antipas was taken aback and filled with sorrow, for he held the prophet in high regard. He knew he could have declared that his promise did not extend to the lives of individuals, but was rather intended for gifts such as jewelry, fine garments, or even cities and tributes. Yet, the very suggestion to demand the prophet's life was both ridiculous and insulting, suggesting Salomia might as well have asked for his own head. However, Herod was overwhelmed by embarrassment and false shame in front of his guests, worried about appearing foolish for his reckless vow and disregarding the judgment of God. So, driven by fear of mockery, he sent an executioner to the dungeon of Maher where John the Baptist was imprisoned, commanding that his head be brought forth, ultimately yielding to the vengeful spite of a woman against a faithful preacher of truth. The prophet's severed head was presented on a platter, illustrating the depth of Herodias' malice, and it evoked horror and scorn. St. Gregory remarked on the sheer evil of this act, pointing out the shameful manner in which this was done. It was said that, in a fit of rage, Herodias even pierced John's tongue with a needle, symbolizing her vengeance against his condemnation of her actions.

Historical records provide accounts of similar egregious acts. For example, after the murder of Cicero, Mark Antony ordered his head displayed in the public forum from which he had delivered powerful condemnations. Such offenses were monstrous, exemplifying the moral decay of the ruling class during those turbulent times. Herod Antipas, haunted by the enormity of his crime, was not at peace. Upon hearing reports of Jesus Christ's ministry, he, a Sadducee who previously rejected beliefs in resurrection, became terrified, presuming that John the Baptist had returned seeking revenge. He desired to encounter Christ to dispel his fears, a wish that would only manifest later as the Savior intentionally evaded him, compelling Antipas to fully confront his guilt. After John the Baptist's death, Antipas went back to Tiberias, yet his conscience remained restless. Even at his opulent feasts, he was plagued by visions of the bloodied head of John the Baptist, eternally echoing the prophetic warning against taking his brother’s wife.

Salomia would later marry Philip of Iturea, who, already having prepared a tomb for himself, passed away shortly thereafter. As a widow, she returned to her mother. This union, manipulated by Herodias for political gain, was intended to secure influence through wealth, but became futile as Philip was soon assigned duties in Syria. Still, Antipas harbored envy toward Philip from his palace, driven by ambition and greed, especially under Herodias' relentless aspirations for greater power. She could no longer endure Antipas' position as tetrarch—a mere holder of one-fourth of his father's heritage—and urged him relentlessly to attain the title of king. Herodias' ambition grew even more insatiable when her nephew, Herod Agrippa I, received the title of king from Emperor Caligula. This demand drove Antipas to Rome to seek the royal crown for himself.

In that city, he faced the challenge of courting the favor of influential politicians, intellectuals, and wealthy citizens, organizing extravagant banquets and squandering vast sums of money, even for the mere chance to wear the crown of the ‘king of the Jews.’ Reports of these lavish events permeated Rome, pleasing Herodias who relished the occasion to display herself within elite circles. Nonetheless, Antipas remained haunted by his past actions. No matter how grand the celebrations, his mind was tormented by the aftermath of his cowardice and cruelty toward the prophet. Although he no longer feared retaliation from a resurrected John, whose authority had by then diminished, Antipas was still plagued by the ever-present specter of John's beheaded form, whose voice continually echoed the damning prophecy against him.

During these splendid festivities, where luxurious cuisine and fine wines were served, the dreadful image of John's head would intrude upon Antipas, causing him to falter in silence as he prayed fervently in the synagogue. While the other guests might remain oblivious to his turmoil, some began to notice his odd behavior, stirring whispers throughout the city. This peculiar state of mind was even captured by the satirist Persius in his poetry, describing how a feasting Herod prayed silently, tongue-tied by a haunting conscience—signifying that the shadows of the dead were a constant reminder of his misdeeds.

Ultimately, the lavish feasts did not yield the desired outcome; Antipas found himself accused of treason by his own kin and was exiled to distant Gaul, where he would languish alongside Herodias, whose ambitions had led to his downfall. As for Salomia, tradition holds that she met a grim fate, falling through the ice and losing her head, affirming the belief that the blood of the righteous does not go unavenged.

He had beheaded John and did not genuinely believe in the resurrection. Ultimately, influenced by fear and indecisiveness, he concluded that it must indeed be John and, in an effort to satisfy his curiosity, desired to see Him for himself, albeit with trepidation. While the Evangelists Matthew and Mark recount Herod's execution of John in greater detail, Luke, having touched on the event earlier, does not elaborate further on it in this context.