Matthew 14:11Meaning & Commentary from the Church Fathers

She ought to have admired John, should have held him in esteem, because he shielded her from humiliation, yet she conspired for his death, setting a trap and asking for a gift from the Devil. The Evangelist recounts that Herod was filled with fear, concerned about the oath and the guests at the banquet. But why did you not dread the most cruel act of all? If you were afraid of witnesses to your oath-breaking, you should have been even more terrified of having so many witnesses to a heinous murder.

In a far more egregious manner, Herod, Herodias, and the young girl who danced and sought the head of the prophet as a prize committed greater transgressions, motivated by the desire to silence the denunciation of an unlawful marriage. This interpretation aligns with the straightforward reading of the story. Moreover, we still witness, in the Gospel of John, the prophetic Christ, the ultimate Prophet, being put to death at the hands of the Jewish authorities.

It wasn’t sufficient for that accursed woman that John was slain; she craved to possess the head that had exposed her wickedness so she could mock and defile it further. Such are the ways of adulterous women: dishonorable, cruel, and deeply sinful. Consider the extent of her wickedness: she brought dishonor upon herself, her husband Philip, the seducer Herod, and her daughter. She even silenced the voice that condemned her adultery to continue her sinful ways, yet she became infamous, known by her descendants and throughout the world.

Indeed, St. Chrysostom exclaims, “a diabolical feast, a shameful spectacle! An unlawful dance, with an equally unlawful reward!” Let those young maidens and married women who do not hesitate to shame their own sex at others' weddings take heed; and let the men who indulge in lavish and drunken festivities do the same! May they be cautioned about the devil’s abyss. Although Herod acted immorally, his wife was even more wicked. The daughter, in obedience to her, danced disorderly, asking for a murder. Observe the truth of Christ’s words: “Whoever loves father or mother more than me is not worthy of me” (Matthew 10:37). Had Herodias' daughter honored this truth, she would not have perpetrated this terrible crime. God allowed it to occur, refraining from sending down fire or commanding the earth to open up and swallow the wicked gathering, so that the righteous might be more abundantly crowned and those who would thereafter suffer injustice could find ample comfort. “By allowing the innocent to endure suffering, the Lord also demonstrates the severe judgment He will exact on sinners, as He tests the lives of those He honors with praise” (St. Gregory the Great). Indeed, can St. John's sufferings even begin to compare with the glory that continues to be conferred upon him here on earth? The Holy Church finds itself at a loss for words to adequately honor the Forerunner and Baptizer of the Lord— the most esteemed prophet and the greatest born of women. Saint John, both in life and in death, served as the Forerunner of Christ the Savior. He descended into hell before the Lord, proclaiming the good news of God made flesh and comforting the souls of the righteous. “Although John's vessel was cast down,” Chrysostom notes, “the undiminished lamp of his spirit shone brightly with the light of faith, even to those in hell.” When hell was overcome, John ascended with Christ, receiving many crowns in Heaven: as a virgin, a hermit, a herald of repentance, a prophet, Christ’s Forerunner and Baptizer, and ultimately as a martyr. God’s judgment swiftly fell upon Herod and his evil family for killing the Forerunner and for disfiguring the Lord Himself on His day of suffering. Tradition holds that Herod found no peace, tormented by his guilty conscience. At feasts, amidst delectable dishes and bowls of wine, he imagined seeing John's head everywhere, hearing the condemning voice cry out: “You must not have your brother Philip’s wife!” His nephew, Herodias' brother, accused him of treason before the Roman emperor, resulting in Herod losing his kingdom and being exiled first to Gaul and then to Spain, with Herodias and Salome following him. One winter day, as Salome crossed the ice-covered Sycoris River, the ice broke beneath her, and she fell into the water, leading to her head being severed by the ice. Her body sank, while her severed head was brought to Herod and Herodias. According to legend, they were swallowed alive by the earth. In concluding his reflection on the beheading of the Lord's Forerunner, St. Chrysostom states: “The more you attempt to conceal sin, as Herodias did, the more you expose it. Sin is not concealed by compounding it with further sin, but through repentance and confession.” Notice how calmly the Evangelist recounts these events, even presenting details to justify them. He notes that Herod acted “for the sake of the oath and those who reclined with him,” noting his “grief,” and regarding the young girl, he clarifies that it was “at her mother’s instigation,” and that she “brought it to her mother,” as if to suggest she was merely acting at her mother’s command. The righteous do not suffer for those who commit evil, but for those who bring about evil, as the latter bear it more heavily. Thus, it was not John who engaged in wrongdoing, but those who condemned him to death. We should also strive to emulate the righteous, not only refraining from mocking our neighbor’s sins but endeavoring to cover them whenever possible. Despite addressing a promiscuous woman and a vile murderer, the evangelist did not react with indignation and refrained from labeling her a bloodthirsty criminal, instead simply referring to her as “mother,” using a term of respect. Likewise, when feelings of anger arise, do not think of your brother as the evangelist does of the harlot; do not call him a villain, scoundrel, or madman. Saints weep for those who sin more than they condemn them. Let us too express sorrow for Herodias and all who follow in her footsteps.

John the Baptist vocally reproached Herod for his incestuous relationship, explicitly prohibited by the Law (Lev. 18:16; 20:21). Josephus Flavius states that Herod confined John in the fortress of Maherna, situated near the Dead Sea. Not far from this fortress was the city of Julia, which served as Herod's preferred residence over Tiberias, his home in Galilee. The narrative of John's beheading suggests that, at the time when the martyr's head was presented during the ongoing festivities, Herod was residing in Perea. Given Herod’s distress at the reports of Jesus, it is plausible to deduce that from the time of John the Baptist's imprisonment until his execution, he primarily stayed in Julia, if not permanently. Therefore, upon his eventual return to Tiberias after the Baptist's demise, he may have been unaware of Jesus’s activities. However, upon his return to Galilee, he found the region agitated by the presence of a new prophet, Jesus, with varying opinions circulating among the populace, including the belief that Jesus was the resurrected John. This speculation deeply troubled Herod's guilty conscience regarding his actions.