Luke 3:20

Luk_3:18; Luk_3:20

He shut up John in prison

Herod Antipas

The view here given of the character, conduct, and history of Herod Antipas is full of matter for awful reflection and serious admonition.

1. The mysteriousness of the ways of Providence. That a man so worthless should be permitted to cut short the labours and the life of so holy and useful a character, and that, too, in order to gratify the revenge of an abandoned adulteress, and to reward the vain exhibition of a giddy damsel, must, no doubt, at first appear strange. Yet the anger of God overtook: he persecutors before they left this world; and as for the holy sufferer, his work was done; and it was easy for his Lord to recompense to him his temporal sorrows a hundredfold in the world of glory.

2. The danger of power without grace. It is common to wish for power, and to envy those in whose hands it is; but when it is held without principle, it is fraught with peril, not only to those over whom it is exercised, but to those by whom it is possessed. They are generally borne away by the temptations which it presents to the gratification of caprice, luxury, covetousness, oppression, revenge, and every evil passion; and however prosperous their career may seem for a season, their end is generally destruction, and their memory is abhorred.

3. What is sin in the meanest is also sin in the highest. The judgment of God is impartial, and in every case He will render to each according to his deeds.

4. An awful commentary on human depravity.

5. The dreadful consequences which often result from the violation of the seventh commandment, and from intemperance.

6. We should learn to take reproof in good part. Well had it been for Herod if he had submitted to Johns rebuke and acted on it.

7. Sin, when pointed out, must be renounced. This man reverenced John, and yet lived and died in sin. Let us not do as he did. (James Foote, M. A.)

Johns rebuke of Herod

The life of John the Baptist divides itself into three distinct periods. Of the first, we are told that he was in the deserts until his showing unto Israel. This period lasted thirty years. The second is a shorter one. It comprises the few months of his public ministry. In the third we are to consider him as the tenant of a compelled solitude, in the dungeon of a capricious tyrant. A rare man, one of Gods heroic ones, a true conqueror; one whose life and motives it is hard to understand without feeling warmly and enthusiastically about them. One of the very highest characters, rightly understood, of all the Bible. In the verse which is to serve us for our guidance on this subject there are two branches which will afford us fruit of contemplation.

I. THE TRUTHFULNESS OF CHRISTIAN CHARACTER. Herod being reproved by John for Herodias. There are three things we remark in this truthfulness of John.

1. Its straightforwardness.

2. Its unconsciousness.

3. Its unselfishness.

II. THE APPARENT FAILURE OF CHRISTIAN LIFE. Shut up John in prison. The first thought which suggests itself is that a magnificent career is cut short too soon. At the very outset of ripe and experienced manhood the whole thing ends in failure. Johns day of active usefulness is over. The crowds that listened to his voice, we hear of them no more. Herod heard John gladly, did much good by reason of his influence. What was all that worth? The prophet comes to himself in a dungeon, and wakes to the conviction, that his influence had told much in the way of commanding attention, and even winning reverence, but very little in the way of gaining souls-the bitterest, the most crushing discovery in the whole circle of ministerial experience. All this was seeming failure. And this, brethren, is the picture of almost all human life. In the isolation of Johns dying hour there appears failure again. The martyr of truth dies privately in Herods dungeon. We have no record of his last words. There were no crowds to look on. We cannot describe how he received his sentence. Was he calm? Was he agitated? Did he bless his murderer? Did he give utterance to any deep reflections on human life? All that is shrouded in silence. He bowed his head, and the sharp stroke fell flashing down. We know that, we know no more--apparently a noble life abortive. And now--

III. Let us ask the question--WAS ALL THIS INDEED FAILURE? NO, it was sublimest victory. Johns work was no failure. He left behind him no sect to which he had given his name, but his disciples passed into the service of Christ, and were absorbed in the Christian Church. Words from John had made impressions, and men forgot in after years where the impressions first came from, but the day of judgment will not forget. John laid the foundations of a temple, and others built upon it. He laid it in struggle, in martyrdom. It was covered up like the rough masonry below ground, but when we look round on the vast Christian Church, we are looking at the superstructure of Johns toil. There is a lesson for us all in that, if we will learn it. Work, true work, done honestly and manfully for Christ, never can be a failure. We are treading upon a bridge of martyrs. The suffering was theirs--the victory is ours.

IV. In conclusion, we make three remarks.

1. Let young and ardent minds, under the first impressions of religion, beware how they pledge themselves by any open profession to more than they can perform.

2. We get from this subject the doctrine of a resurrection. Johns life was hardness, his end was agony. Be content to feel that this world is not your home. Homeless upon earth; try more and more to make your home in heaven, above with Christ.

3. Devotedness to Christ is our only blessedness. (F. W. Robertson, M. A.)

John Baptists imprisonment

Josephus gives some interesting particulars respecting the imprisonment and murder of the Baptist, which are not supplied in the gospel history. Herod Antipas, son of Herod the Great, was at that time tetrarch of Galilee and Peraea, and had married the daughter of Aretas, an Arabian king, whose territories abutted on his own. When he was at Rome, however, he stayed at the house of his half-brother Philip, whose wife Herodias he conceived a passion for. Antipas made known his passion, and Herodias readily enough consented to leave Philip and go with him. The daughter of Aretas was divorced, and Herodias duly installed in her place. John the Baptist had the courage to denounce this infamous marriage; and by and by Herod Antipas, under pretence that he feared Johns popularity with the multitude might lead to disturbances, apprehended and imprisoned him. John was sent to Machaerus, or MKhaur, on the eastern side of the Dead Sea, where Herod had both a city and fortress. The site and ruins of Machaerus were identified by Canon Tristram in his visit to the Land of Moab in 1872. It was from this spot, then, that John sent two of his disciples to Christ to ask, Art Thou He that should come? And it was here that Salome, the daughter of Herodias, danced before Antipas, and won for her infamous mother the head of John the Baptist. (Biblical Things Not Generally Known.)

John like Elijah

As the first Elijah reproved King Ahab for the murder of Naboth and the seizure of his vineyard, so the second Elijah rebuked King Herod for his lust. (W. Bull.)

Reproving a king

Dr. Hickington, chaplain to Charles II., used to preach at the kings vices. This the king took to himself; and so, one day, he said, Doctor, you and I ought to be better friends; give up being so sharp on me, and see if I dont mend on your hand. Well, well, quoth the doctor, Ill make it up with your Majesty on these terms: as you mend, Ill mend.

The king reproved

It is said that Henry the Great of France took much pleasure in conversing with an honest and religious man of low situation in life, who used great freedom with his Majesty. One day he said to the king, Sire, I always take your part when I hear any man speaking evil of you; I know that you excel in justice and generosity, and that many worthy things have been done by you. But you have one vice for which God will condemn you, if you do not repent--I mean the unlawful love of women. The king, it is said, was too magnanimous to resent this reproof, but he long felt it like an arrow in his bosom; and sometimes said that the most eloquent discourses of the doctors of the Sorbonne had never made such an impression on his soul as this honest reproof from his humble friend.

Excommunicating a prince

William IX., Duke of Aquitaine and Earl of Polctiers, was a violent and dissolute prince, and often indulged himself in improper behaviour at the expense of religion. Though he had contracted a very suitable marriage, and one with which he was satisfied for some time, he parted from his wife without reason, to marry another who pleased him better. The Bishop of Polctiers, by name Peter, could not brook so great a scandal; and having employed all other means in vain, he thought it his duty to excommunicate the duke. As he began to pronounce the anathema, William furiously advanced, sword in hand, saying, Thou art dead if thou proceedest. The bishop, as if afraid, required a few moments to consider what was most expedient. The duke granted it, and the bishop courageously finished the rest of the formula of excommunication. After which, extending his neck, Now, strike, said he, I am quite ready. The astonishment which this intrepid conduct produced in the duke disarmed his fury, and saying, ironically, I dont like you well enough to send you to heaven, he contented himself with banishing him.

Moral courage

Dr. Harris, the minister of Hanwell, during the Civil Wars, frequently had military officers quartered at his house. A party of them, being unmindful of the reverence due to the holy name of God, indulged themselves in swearing. The doctor noticed this, and on the following Sunday preached from these words--Above all things, my brethren, swear not. This so enraged the soldiers, who judged the sermon was intended for them, that they swore they would shoot him if he preached on the subject again. He was not, however, to be intimidated; and, on the following Sunday, he not only preached from the same text, but inveighed in still stronger terms against the vice of swearing. As he was preaching a soldier levelled his carabine at him; but he went on to the conclusion of his sermon, without the slightest fear or hesitation.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 3:20. Προσέθηκε, added) Persecution is an additional aggravation of sins. [By it in fact the full measure of one’s sins is filled up, when salutary warnings are despised or are repaid by absolutely evil deeds against the monitor.—V. g.]—κατέκλεισε, he shut up) This is mentioned here before the baptism of Christ; and therefore seems to have reproved Herod at the first possible opportunity. Afterwards follows immediately the uninterrupted history of Jesus Christ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 3:20 . ἐπὶ πᾶσι , added this also to all his misdeeds, and above all the crowning iniquity, and yet Lk. forbears to mention the damning sin of Herod, the beheading of the Baptist, contenting himself with noting the imprisonment. He either assumes knowledge of the horrid tale, or shrinks from it as too gruesome. κατέκλεισε : instead of the infinitive; the paratactic style savours of Hebrew, and suggests a Hebrew source (Godet).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Added yet, &c.--(Also see on Mat 3:12).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20. added yet this above all] The Jews as well as St Luke regarded the treatment of the Baptist by Antipas as the worst of his crimes, and the cause of his subsequent defeat and disgrace (Jos. Antt. xviii. 5.1–4).

in prison] This prison, as we learn from Josephus (Antt. xviii. 5, § 2), was the stern and gloomy fortress of Makor or Machaerus, on the borders of Arabia to the north of the Dead Sea. It is situated among black basaltic rocks and was believed to be haunted by evil demons. Its ruins have been visited in recent years by Canon Tristram (Land of Moab, p. 259) and other travellers, and dungeons are still visible of which one may have witnessed the great Prophet’s tragic end.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now when all the people were baptized,.... That came from several parts to John for this purpose, even as many as he judged to be proper subjects of that ordinance, as many of the common people, publicans, soldiers, &c.

it came to pass that Jesus also being baptized; of John in Jordan, he coming from Galilee thither on that account:

and praying; after he was baptized, for the coming down of the Spirit upon him, as man, to anoint, and qualify him for his office he was now about to enter on publicly: and for success in it, and for a testimony from heaven, that he was the Son of God, and true Messiah:

the heaven was opened; See Gill on Mat 3:16.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

20 Added yet this above all, that he shut up John in prison.

Ver. 20. Added yet this] There is no stint in sin; but as one wedge makes way for another, so here. As after Jonathan and his armourbearer, came the whole host, so.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He shut up John in prison. It did not enter into St. Luke"s plan to write any detailed account of the circumstances which led to the death of the Baptist. The story (related at length by St. Matthew) was, no doubt, well known in all the Gentile Churches. He simply mentions the act which consigned the dauntless preacher to the dungeons of Herod"s palace-fortress, close to the Dead Sea; it was termed Macha, or Machaerus. In closing his little sketch of the work of his Master"s great pioneer, St. Luke wishes to show that the fearless Baptist was no respecter of persons. The despised collector of Roman tribute, the rough free lance or mercenary, the nameless legionary of Rome, was attacked for his evil life and his wanton excesses, with no greater hardihood than the prince who sat on the throne of the mighty Herods. True servant of his brave and patient Master, he paid the penalty of his splendid courage and, "like so many of earth"s great ones, he passed through pain and agony to his rest."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He shut up John - This circumstance, though it happened after, is here mentioned before our Lord's baptism, that his history (that of John being concluded) may then follow without any interruption.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

20. προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν. ‘Added this also to all his crimes.’ The Jews as well as St Luke regarded the treatment of the Baptist by Antipas as the worst of his crimes, and the cause of his subsequent defeat and disgrace (Jos. Antt. XVIII. 5, 1–4).

κατέκλεισεν. The sentences are simply paratactic. In a more classical passage this clause would have been made subordinate, by ὥστε with the infinitive or some similar construction.

ἐν φυλακῇ. If the reading ἐν τῇ φυλακῇ were correct it would mean “in his prison.” Comp. Luk 7:18. This prison, as we learn from Josephus (Antt. XVIII. 5, § 2), was the stern and gloomy fortress of Makor or Machaerus, on the borders of Arabia to the north of the Dead Sea. It is situated among black basaltic rocks and was believed to be haunted by evil demons. Its ruins have been visited in recent years by Canon Tristram (Land of Moab, p. 259) and other travellers, and dungeons are still visible of which one may have witnessed the great prophet’s tragic end.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20. προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν, κατέκλεισεν, κ.τ.λ. “He added this also on the top of all—he shut up John in prison”; i.e. he added this to all the other πονηρά of which he had been guilty. Farrar, Herods, p. 171.

Josephus, in the famous passage which confirms and supplements the Gospel narrative respecting the Baptist (Ant. xviii. 5, 2), says that Antipas put him in prison because of his immense influence with the people. They seemed to be ready to do whatever he told them; and he might tell them to revolt. This may easily have been an additional reason for imprisoning him: it is no contradiction of the Evangelists. What Josephus states is what Antipas publicly alleged as his reason for arresting John: of course he would not give his private reasons. The prison in which the Baptist was confined was in the fortress of Machærus at the N.E. corner of the Dead Sea. Seetzen discovered the site in 1807 above the valley of the Zerka, and dungeons can still be traced among the ruins. Tristram visited it in 1872 (Discoveries on the East Side of the Dead Sea, ch. xiv.). It was hither that the daughter of Aretas fled on her way back to her father, when she discovered that Antipas meant to discard her for Herodias. Machærus was then in her father’s dominions; but Antipas probably seized it immediately afterwards (Jos. Ant. xviii. 5, 1, 2).

The expression προσέθηκεν τοῦτο, κατέκλεισεν must not be confounded with the Hebraisms προσέθετο πέμψαι (10:11, 12), προσέθετο συλλαβεῖν (Act 12:3). It is true that in LXX the act. as well as the mid. is used in this manner: προσέθηκε τεκεῖν (Gen 4:2); προσέθηκε λαλῆσαι (Gen 18:29): see also Exo 10:28; Deu 3:26; and for the mid. Exo 14:13. But in this Hebraistic use of προστίθημι for “go on and do” the second verb is always in the infin. (Win. liv. 5, p. 588). Here there is no Hebraism, and therefore no sign that Lk. is using an Aramaic source.

Κατακλείειν is classical, but occurs in N.T. only here and Act 26:10; in both cases of imprisoning. It is freq. in medical writers, and Galen uses it of imprisonment (Hobert, Med. Lang. of Lk. pp 66, 67). Mat 14:3 we have ἀπέθετο, and Mar 6:17, ἔδησεν, of Herod’s putting John into prison.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.