Mark 6:26
The name of Herod Antipas is associated with that of our Lord on three occasions. The first is mentioned in this chapter. On the second he sends a threatening message through the Pharisees (Luke 13:31); and on the third, with his men of war, he mocked the world's Redeemer (Luke 23:8-12). These together afford an example of the progressive nature of sin. Herod passed from superstitious fear to anger, and from anger to mockery and scorn. He "walked in the counsel of the ungodly," and "stood in the way of sinners," and at last "sat in the seat of the scornful" (Psalm 1.). It appears to have been the extension of our Lord's influence, doubtless through the work of his newly appointed apostles, which aroused the interest and fear of Herod. The miracles which were wrought vividly brought before his guilty conscience the terrible crime which he had recently committed, in the murder of John the Baptist, of which Mark gives us the most graphic and detailed narrative we have. The feast described could hardly have taken place in Tiberias, but probably in some other palace close by the castle of Machaerus, in which John was a prisoner. In the scene which is here portrayed we see three types of character, represented by the three chief actors in this tragedy, which are worthy of our study.

I. CONSIDER HEROD AS AN EXAMPLE OF MORAL WEAKNESS, He was the son of Herod the Great, by Malthace, a Samaritan woman, and inherited his father's vices without his vigor. Profligate and luxurious, he had no vestige of moral greatness. His language was that of a braggart, as we can see in his promise that he would give "the half of his kingdom;" as if he were a mighty Ahasuerus, whereas he was but the subordinate ruler of the small districts of Galilee and Peraea. In the scene before us we notice in him the following faults: -

1. He was disloyal to his convictions. Impressed by John's words, he did not forsake his sins. like Pilate, he acknowledged the innocence and dignity of his victim, yet he had not the moral courage to set him free. To know the right, and yet to fail in following it, is the germ of grosser sins.

2. He was easily influenced by circumstances. "A convenient day" came at last for Herodias's purpose, a time when the weak king would be inflamed by wine and lust. The tempter ever waits and watches for such occasions to effect the moral ruin of those who do not resolutely resist him. The opinion of the civil and military officials around him also prevented Herod's refusal of Salome's request. like all moral cowards, he had more fear of the scorn of men than of the wrath of God.

3. He was led gradually to the worst crime, There had been a time when he would have shrunk from the murder of John; but he had been gradually prepared for it. His sinful connection with Herodias blunted any sensibility to good, as sensuality always does. His unwillingness to put her away led him to silence the bold preacher who denounced his crime. And when licentiousness had led to persecution, it was not long before persecution led to murder.

4. He was moulded by the stronger will of companion in guilt. The weakness of a vacillating man is easily overcome by one who is resolutely bad. Give examples from Scripture, and illustrations from daily life, of the perils besetting those who have no moral firmness and strength.

II. CONSIDER SALOME AS AN EXAMPLE OF ABUSED GIFTS. Physical beauty is as much God's gift as wealth, or position, or mental talent. Too often it has been used for the sake of display, for the gratification of vanity, or for the excitement of evil passions. Many have hereby been led into moral ruin. Salome degraded herself unspeakably by coming forward in this shameless dance. Forgetting all decency and decorum, she danced" in the midst," that is, in a circle of half-intoxicated admirers.

1. Her regal dignity was forgotten. With amazement the historian records that it was the "daughter of Herodias herself" (not "of the said Herodias" ) - a princess of royal blood. Even social position and family repute may be fairly regarded as defences against sin.

2. Her maiden modesty was sacrificed. In modern social life Christians should set themselves against all that seems to have the slightest tendency to this.

3. Her feminine tenderness was repudiated. The twenty-fifth verse indicates that she eagerly shared her mother's hatred against John. But her womanly pity should have pleaded for the life of a helpless prisoner, and this God-given characteristic of her sex being trampled underfoot, made her crime the more revolting when she accepted the bleeding head of the murdered prophet.

III. CONSIDER HERODIAS AS AN EXAMPLE OF UNSCRUPULOUS WICKEDNESS. She was to Herod what Jezebel was to Ahab, or what lady Macbeth was to her husband.

1. Her vices were great. Abandoned licentiousness and malignant cruelty.

2. Her influence was disastrous over both Herod and her own daughter Salome. She ruined herself and others too. For all such there will come a terrible awakening and retribution. "Who hath hardened himself against God, and prospered?" - A.R.

And the king was exceeding sorry.
The acute and watchful physician knows that a disease runs to a crisis, and that there are points of time when, if the patient is carefully nursed and cared for, curative tendencies will set in, and his health may be restored. Now, men are in the same condition spiritually, and if there were only some oversight of them they might be saved; but, alas l they themselves cannot perpetuate these hours; they will not; and we stand outside and know nothing of them.

(H. W. Beecher.)

Herod was "sorry" when Salome asked for the head of John. But "sorry" for what? Was it on account of respect and love for the prophet? or was he sorry because he feared popular indignation? or because he felt that this was going a little too far in cruelty and injustice? Men are sorry in various ways. One is sorry for his sins, and another is sorry for his scruples. One is sorry that he made a fraudulent profit, and another is sorry that he did not. One, with strong anguish, mourns the loss of a friend, and another the loss of a fortune. One sheds drops of pity, and one of mortification. The mother is sorry for her dead babe that lies upon her breast like a withered blossom, and the miser is sorry to part with a dollar. Sorrow is not always Divine, and tears are not always of the kind that consecrate. In Herod's case it is quite significant that we cannot exactly tell why he was sorry. One thing we know, that his sorrow was not strong enough to stop the hand of the executioner, and keep himself from crime. It was not strong enough to resist the sense of shame, and the impulse of the hour.

(E. H. Chapin.)

Must a man, then, always keep a promise? I say, No. Let us look at some of the conditions.

1. A promise of that which in itself is impossible, I need not say, a man cannot fulfil. It is the making of such a promise that is a sin.

2. When the fulfilment of a promise is rendered impossible by the happening of subsequent events, a man who makes it is released from fulfilling that promise — at any rate, so far as those events hinder him from fulfilling it. Where a man promises to settle upon his son-in-law a certain stipulated amount in case of the uniting of his daughter in marriage to him, if, when the occasion comes, the father-in-law is bankrupt, how can he fulfil his promise? Circumstances have changed. His power to fulfil his promise is gone.

3. When the thing promised is contrary to the law of the land it is void.

4. Where a promise is made which involves a violation of morality, or the laws of God, no man has the right to keep it. And this is exactly the case that Herod found himself in. He was a fool to make the promise; he was a demon to fulfil it.

(H. W. Beecher.)

Herod's sin began in a very common place for the beginning of deadly sin. It began in the riot and levity of sensual amusement. The fact is, that Satan only wants the occasion of a beginning of a sin from us; however slight that may be though we may have removed from the sure ground of a clear and undefiled conscience, by a step of a hair's breadth, he has gained all that he wants. He has removed us from the ground where we could watch and pray: he has put the fear of God, and love of Christ, out of our hearts; he has withdrawn us from the presence of God, tempted us to come forth from the hiding place of His pavilion, and the secret of His tabernacle; and to come down from the rock on which we had been set up through His merciful protection; and then we are completely in his power. Who, then, that knowingly begins a sin, can tell where it will end? Most men begin it with a notion that they can stop in its course when they like, and that they will have the opportunity and the will to repent. But how miserably they are mistaken in both those notions; they hardly need even Herod's example to warn them. We have seen at length already, how utterly unable they are to stop; and a very few considerations will show how little reason they have to look forward to a genuine repentance. They forget, in the first instance, the nature of sin, which is to harden the heart, to sear the conscience, and to blind the understanding. All these effects are the very contrary to repentance. And they may, therefore (since they have put God out of the question), as well expect corn to come out of thistle seed as repentance out of wilful sin. On the whole, the text gives us a solemn warning upon the nature of sin. It is not always barefaced and audacious, even when most heinous. The sinner may even set about his dreadful task work which Satan has set him, with exceeding sorrow, as did Herod. But this does not avail to abate its violence, or to lessen their guilt.

(R. W. Evans, B. D.)The beginning of evil is like the letting out of water. The poet tells us that the destruction of the lute begins with the first rift; and the rottenness of the fruit with the first speck. Resist, I pray you, the first temptation. Endeavour to conquer Herod.

(W. Walters.)

The case of Herod and Felix much alike. We are not told of Felix that he ever did more than tremble; there is no register of his having taken any steps in consequence of his conviction. Herod did "many things" in consequence of what he heard from the Baptist.

I. Now it is very carefully to be observed (for upon this we shall throughout have to lay no small stress), THAT HEROD FEARED JOHN, BUT THAT NOTHING IS SAID FROM WHICH WE CAN INFER THAT HEROD FEARED GOD. We are not, perhaps, aware what power there is in the principle of the fear of man, for it will often cause persons to disobey God, and peril their eternity, rather than run the risk of a frown: And this principle may operate as well to the withdrawing men from vice, as the confirming them in it. It is not indeed by this denunciation of sin in the general, that the preacher will become an object of fear, and a motive to reform; for a man will sit with the greatest complacence under the universal reproof, and think it nothing to be condemned in common with all. But when he denounces particular sins, and thus, as it were, singles out a few from the mass, he may cause those few to feel so sensitively, as though all eyes were upon them; so that if the sins be such as may be abandoned without great pain, they will be likely to abandon them just to prevent the being again thus exposed. They give up one thing after another, according as conscience is more and more urgent; but the favourite practice, the darling passion, this still retains its mastery, whilst less cherished habits are broken, and less powerful desires are subdued. The man whose master passion is covetousness may become most rigidly moral, though he had not heretofore been distinguished by purity of life; but measured morality, in place of being attended with diminished covetousness, may be only a make weight with conscience against the abiding and even the grooving eagerness for gain. The man again, whose master passion is sensuality, may give much in alms to the poor, though he had previously been accounted penurious; but is he, therefore, necessarily less the slave of his lust? Ah, no. He may only have bought himself peace in the indulgence of his appetites by liberality in relieving the destitute. It is the same in the case of every other master passion. Unless it be Herodias that is put away, there is no evidence of genuine repentance; all that is surrendered may be nothing more than a proof of the value put upon what is retained. And therefore, if you would discriminate between reformation and repentance, if you would know whether you have limited yourselves to the former and are yet strangers to the latter, examine what it is you keep, rather than what you give up. Reformation will always leave what you love best to the last; whereas repentance will begin with the favourite sin, or go at once to the root, in place of cutting off the branches.

II. BUT WE SAID THAT IT WAS A YET MORE REMARKABLE STATEMENT, IN REFERENCE TO HEROD, ESPECIALLY AS CONTRASTED WITH FELIX, THAT HE HEARD JOHN GLADLY. There is a pleasure in being made to feel pain, even where a long course of dissipation has not generated the disease of ennui. Is it not thus with the frequenters of a theatre, who flock eagerly to their favourite amusement when some drama of terror and crime is to have possession of the stage? They go for the purpose of being thrilled, and of having the blood made to creep, and of feeling an indefinable horror seize upon their spirits. They are altogether disappointed if no such effect be produced; and unless the exhibition of fictitious suffering quite carry them away, and so produce all the emotions which witnessed suffering will produce, they lay blame upon those who have conducted the mimicry, and count them deficient in skill and in power. We repeat, then, our words, that there is a pleasure in being made to feel pain even with those who cannot be said to have worn out their sensibilities, and, of course, in a greater measure with others to whom such description applies. And would it, therefore, follow that Herod could not have heard John gladly had John so preached as to make Herod tremble? Oh! far enough from this. It may just have been the fact of trembling which made Herod a glad hearer of the Baptist. There was a power in the Baptist of exciting the torpid feelings of a jaded voluptuary. Because you are made to tremble, and because, so far from shrinking at the repetition of the process, you come with eagerness to the sanctuary and submit yourselves again to the same overcoming influence, you may easily fancy you have a just apprehension of God's wrath, and even that you have duly prepared yourselves for a day, of whose terror you can hear with something of pleasurable emotion: and therefore we have laboured to show you that there may be a complacency and gladness beneath the preaching of the Word, when that preaching is the preaching of vengeance, which is wholly unconnected with any effort to escape what is threatened, but may quite consist with the remaining exposed to it with no shelter against its fury, no real dread of its coming. It is not merely possible, but in a high degree probable, that a man addicted to gambling might gaze in anguish at the scenic representation of a gambler, hurried on until utter ruin crushed his family and himself, and then pass from the theatre to the gambling table, and there stake his all on the cast of the dice. We should not necessarily conclude, from observing the frequency with which the gambler came to the representation of the gamester, and the riveted interest which he felt in the harrowing drama, that he was at all sensible to the evils of gambling, or would at all endeavour to extricate himself from its fearful fascinations; we should, on the contrary, see nothing but a common exhibition of our nature — a nature that has pleasure in excitement, though the exciting thing be its own ruin, if we knew that on the very night, after listening to the thrilling cry of the maddened victim of the hazard table, he hurried to the scene where he and others did their best towards making the case precisely their own. We need not draw out a parallel between such an instance and that of a sinner, who can listen with an eager interest to the descriptions of the sinner's doom, and then depart and be as resolute as ever in doing evil deeds. The parallel must be evident to you all, and we only exhort you so to form it for yourselves, that you may never confound the having pleasure in the hearing future judgment energetically set forth with the being alive to that judgment, and watchful to remove it from yourselves. But we do not design, as we have already said, to ascribe the gladness of Herod exclusively to such causes as we have alone been endeavouring to trace. If Herod were at times made to tremble, and if that very trembling were acceptable as a species of animal excitement, we may yet suppose that this was not the only account on which he heard the Baptist gladly. Herod had "done many things," and it is therefore likely that he thought himself sufficiently righteous and secured against the vengeance which John denounced against the wicked. He may have become that most finished of all hypocrites, the hypocrite who imposes on himself; and having wrought him self into a persuasion of safety, he may have hearkened with great delight to the descriptions of dangers in which others stood. It is therefore a matter of prime moment, that we warn our hearers against the inferring that they have undergone a moral change, from the finding they have pleasure in listening to the gospel. For even where men have not, like Herod, "done many things," they may, like Herod, "hear the Baptist gladly." There is many an enthusiastic lover of music, who mistakes for piety and religious emotion, the feelings of which he is conscious, as the sacred anthem comes pealing down the aisle of the cathedral, just because he feels an elevation of soul and a kindling of heart. As the tide of melody poured forth from the orchestra comes floating to him, he will imagine that he has really an affection towards spiritual things, and really aspires after heaven. Alas! alas! though music be indeed an auxiliary to devotion, it proves no devotion that you can be thrilled and lifted out of yourselves by the power of music. It is altogether on natural feelings and sensibilities, which may or may not be drawn out by religion, that the lofty strain tells with so subduing an effect; and even when you are most carried away and overcome by the varied notes, I see no reason whatsoever, why you might not return from the oratorio of the "Creation" and ascribe the universe to chance, and from that of the "Messiah" and be ready with the Jews to crucify the Christ. The case is altogether the same with the preaching of the gospel. In sacred music, it is not the words, it is only the machine by which the words are conveyed, that produces feelings which the man mistakes for devotion. He may be without a care for the truth which is uttered, and yet be fascinated by the melodies of the utterance, and thus take the fascination as proof of his delight in spiritual things. And thus in the case of preaching. Indeed, the cases are so identical, that it was said by God to Ezekiel, when multitudes of the impenitent flocked to the hearing of him, "Thou art unto them as a very lovely song of one that has a pleasant voice, and can play well upon an instrument."

(H. Melvill, B. D.)

In illustrating how Herod was haunted by the ghost of his sin — recall some points from former lessons, as, for instance, the witness of Abel's blood from the ground against Cain; and the self-reproaches of Joseph's brethren, when the memory of their sin came upon them in after years. Reference should be made to the poem of Eugene Aram; to the night scene in Macbeth, where Lady Macbeth tries to cleanse her guilty hands; and to the story of the man who, to gain an inheritance, flung his brother into the sea, and, ever after, when he looked upon water, saw his brother's dead face staring up from the depths. There is one stone in the floor of an old church in Scotland which stares out at you blood red from the gray stones around it. The legend tells of a murder committed there, and of repeated fruitless attempts to cover the tell-tale colour of that stone. Morally, the legend is true; every dead sin sends its ghost to haunt the soul of the guilty.

A drop of poison is poison as really as a phial of it is. The drop and the phial differ in quantity, not quality. Make ever so slight a cut on your finger with a poisoned blade, and the canker is carried through your system, polluting all your blood. The leaven put into the meal leavens the whole lump. The train which has been carelessly left to stand at the top of an incline begins to move down slowly at first, but at an ever-increasing speed, till at last it thunders down with irresistible swiftness, carrying destruction to whatever opposes it. Trace the progress of Herodias' sin, from hate — which is latent murder — to actual murder.

When we wish to trap an animal, we bide the snare and show only the tempting tit-bit. We hide the hook beneath the bait. Compare Satan's trap for Herod — a dancing girl, practising her seductive arts.

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