Luke 9:7

HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)

perplexed--at a loss, embarrassed.

said of some, that John was risen--Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mar 6:14.

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

Luk_9:7

Herod the tetrarch heard

Herod in perplexity

Perplexed.

This is a singular word. When we have a pictorial dictionary we shall see a very graphic illustration of the meaning of this term. This word διηπόρει imports that the man who was in this condition was perplexed, really stuck in the mud. That is the literal import of the word. He could not move easily, and in all his movement he was trying to escape--now he was moving to the right, then he was moving to the left; now forward, now backward, now sideward; he was making all kinds of motion with a view to self-extrication, and he could not deliver himself from this mood of hesitancy and incertitude. Herod was perplexed about Christ, and curiously perplexed; for his instinct put down his dogma, his conscience blew away as with a scornful wind his theological view of life and destiny. Why was Herod perplexed?--Because that it was said of some, that John was risen from the dead; and of some, that Elias had appeared; and of others, that one of the old prophets was risen again (verses 7, 8). Why did Herod trouble himself about these dead men? As a Sadducee he did not believe in spirit or in resurrection. If he had been quite faithful and stedfast to his creed, he would have said in answer to all these rumours--Whoever this man may be, he has nothing whatever to do with another world, for other world there is none; as to resurrection, dismiss the superstition and forget it. But Herod had never been in this situation before. Circumstances play havoc with some creeds. They are admirable creeds whilst the wind is in the south-west, and the way lies up a green slope, and birds are singing around us, and all heaven seems inclined to reveal its glories in one blaze: then we can have our theories and inventions and conjectures, and can play the little tricky controversialist with many words: but when the wolf bites us, how is it then? When all the money is lost, when the little child lies at the last gasp, when the doctor himself has gone away, saying it will be needless for him to return--how then? Men should have a creed that will abide with them every day in the week without consulting thermometer or barometer; a creed that will sing the most sweetly when the heart most needs heavens music; a great faith, an intelligent, noble, free-minded faith, that says to the heart in its moods of dejection, All will come well; hold on, never despair, never give up; one more prayer, one more day, in a little while. A faith of this kind saves men from perplexity; it gives the life of man solidity, centralization, outlook, hope. It is an awkward thing to have a creed that will not bear this stress. Herods Sadduceeism went down when a tap came to the door by invisible fingers. We can do what we will with matter; if the fingers are of bone and flesh they can be smitten and broken; but who can touch invisible fingers? Then what have we to take down by way of comfort? We have declared that we know nothing, and have taken quite lofty pride in our boundless ignorance, but here is a hand at the door, and the door must be answered, and you must answer it. Herod was perplexed, hesitant, now on this side, now on that side; he could not tell what to do. So are men perplexed about Christ to-day who do not believe in Him. It is one of two things in regard to this Son of Man: cordial, loving, positive trust, the whole heart-love poured out like wine into a living flagon; or it is now belief, now unbelief, now uncertainty, now a prayer breathed to the very devil that he would come and take possession of the mind so as to drive out all perplexity and bewilderment. The latter course ends in deepening confusion and darkness. The only thing that will bear the stress of every weight, the collision of every conflict, is faith--simple, loving, grateful faith: Lord, increase our faith. (J. Parker, D. D.)

The might and impotence of the conscience

I. ITS MIGHT.

1. It faithfully reminds of the evil committed.

2. Judges it rightly.

3. Chastises it rigorously.

II. ITS IMPOTENCE. It is not able--

1. To undo the past.

2. To make the present endurable.

3. To make the future hopeful. (Van Oosterzee.)

Insincere unbelief

That practical unbelief distrusts itself, disavows itself, and punishes itself.

I. ALL SUCH UNBELIEF, LIKE HERODS, DISTRUSTS ITSELF. Scepticism is never wholly satisfied with its own creed; never rests confidently on its own reasonings. So it was with Herod. As a Sadducee, he rejected the doctrine of the Resurrection, whether of angel or spirit. And yet, suddenly startled from his self-possession by an alarm of conscience, he is seen in the text to affirm strongly the truth whose denial was fundamental to his system l Sincere faith is serene, self-possessed, reliant. The traveller on the kings highway walks calmly and confidently, because he feels that his feet are on adamant; while he, in a marsh or a quicksand, is all restless and excited, through his distrust of the road. This very vapouring of unbelief in behalf of its tenets is significant of insincerity.

II. That all unbelief, like Herods, not only distrusts itself, BUT OFTEN, AND IN THE END, ALMOST ALWAYS DISAVOWS ITSELF! It may clamour against the hard things of revelation, as opposed to its instincts and its reason; yet will ever and anon make practical confession that they seem not unreasonable. This is strikingly exhibited in this history of Herod. Yea, and the texts illustration on this point goes much further. It shows, not only that the Resurrection is a reasonable doctrine, but that all the Bible teaches as to the effects of that Resurrection upon its subjects is as well reasonable and philosophic. These teachings may be embraced in two particulars--the positive identity, and the greatly enlarged powers and faculties of the Risen Immortal.

1. The Bible affirms this identity. The creature raised from the grave is to be the same creature who goes down into it. Death has no power to destroy or alter human nature. He says, It is John. It is John the Baptist. He is risen from the dead!

2. The Bible teaches that, along with this identity, the raised body shall possess powers and faculties very greatly enlarged. Indeed, there is in human nature something instantly responding to the voices of revelation. And it is by reason of this that unlearned and weak-minded Christians do maintain their faith so grandly against all the assaults of philosophic infidelity. They cannot argue for the truth, but they can apprehend it. And this natural moral sense exists originally in all men. The Bible never came to a human spirit that did not at some time respond to its felt truthfulness.

III. Passing this, observe, That all such unbelief, like Herods, POSITIVELY PUNISHES ITSELF. Conscience! Conscience! It was itself a resurrection-power within him! And look at the Tetrarch now! His cheek pale, his lip quivering, his wild eye glaring upon vacancy! He starts from his couch! The wine-cup drops from his hand as he whispers with white lips, It is John the Baptist--he is risen from the dead! Ah me! What aileth the Tetrarch there amid princes and nobles? John the Baptist sleeps still in his distant grave. But a simple thought long buried within his murderers soul hath been unsepulchred! He thought to silence the living voice of Gods prophet, but that voice in the dark chambers of his soul will wake echoes for ever! Here then we say is a striking illustration of the power of a roused conscience as Gods avenger of sin. I have no room nor necessity here for an argument for retribution. I have only to do with this natural illustration. I am not prophesying what God will do, but only showing what man himself does! It is a favourite postulate, even of the infidel philosophy, that no impression once made on the thinking principle is ever obliterated. And it has doubtless happened unto you all to observe, how some trifling thing--a remark in conversation, the view of a familiar landscape, a strain ofsome longforgotten harmony, yea, a thing so slight as the rustle of a falling leaf, or the breath of a flowers perfume--has awakened in the mind a long train of recollections. Thoughts long forgotten move again powerfully within us; we are borne away suddenly to other scenes; we live virtually in other times and other conditions. The magic of memory has summoned from the past shadowy forms, faces, voices, it may be of the dead. They rise upon us, they move before us, as lifes great realities, and for the time we are under their mysterious power as our angels or avengers l Now, whether or not conscience be but a modification of memory, certain we are it follows the same great law. Conscience, too, may be beguiled for a season of its avenging power. But this you cannot do--you cannot destroy it. Sin, sin it is, as an operative principle within you, that, by arming conscience with an eye of fire and whip of scorpions, gives to the worm its fang, and to the fires their fierceness. Believe, if you will, that God is too merciful to make a hell. Yet you know, for you have seen, that every sinful man is making it. This is the law of mans moral nature, and under it you are all working out your own retribution. You are doing it always, each one for himself. (C. Wadsworth.)

Herod desiring to see Jesus;

It is a striking sentence with which Luke concludes his narrative--He desired to see Jesus. We are indeed told that many prophets and kings desired to see the things which the disciples of Jesus saw. Was this Prince of Galilee among those prophets and righteous men, earnestly longing for one glimpse of that mystery, which even angels desire to look into? Was his the desire of a longing holy heart? The evangelist leaves us in no doubt, for his desire was fulfilled; he did see Jesus. And I cannot but think that there is much significancy in the fact that the same writer who records the desire, is the only one who gives us the account of its accomplishment. The aged Simeon, too, desired to see Jesus, and when he saw Him, he said, Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation. Certain Greeks, too, came to Philip and said, Sir, we desire to see Jesus, and when Jesus heard it, He said, The hour is come that the Son of Man should be glorified. Thomas desired to see his risen Lord, and when he saw Him, he exclaimed, My Lord and my God. Herod desired to see Jesus, and when he saw Him, he and his men of war set Him at nought and mocked Him! Herod will once more see Jesus, and it will not be then Herod mocking Jesus, but, saith the Lord, Because I have called, and ye refused; I have stretched out My hand, and no man regarded; but ye have set at naught all My counsel, I also will laugh at your calamity, I will mock when your fear cometh. (B. Bouchier, M. A.)

An accusing conscience

When Professor Webster was waiting his trial for murder, he is said to have complained of his fellow prisoners for insulting him through the walls of his cell, and screaming to him, You are a bloody man. On examination, the charge was found wholly groundless.

The accusing voices were imaginary--merely the echoes of a guilty conscience.

Conscience awakened

The long-forgotten sin is now remembered. Like the ground-swell after a storm, which, mariners tell us, appears long after the tempest has ceased, and far off from its locus, they come up in awful vividness before us … As when a flash of lightning reveals but for a moment the dangers of the shipwrecked crew, so now there is an awful recollection of all our past transgressions. They have long been covered up, but only covered like the beautiful carvings of some old minister, or the frescoes on its walls were covered, before the hand of the restorer was brought to bear upon them. They were always clear and open before the eyes of Him with whom we have to do. Now we see them for a little with something of the insight that pertains to Him. (J. G. Pilkington.)

Emblem of a troubled conscience

There is a species of poplar whose leaves are often rustled by a breeze too faint to stir the foliage of other trees. Noticing the fact one day when there was scarcely a breath of air, Gotthold thought with himself, This tree is the emblem of a man with a wounded and uneasy conscience, which takes alarm at the most trifling cause, and agitates him to such a pitch, that he knows not whither to fly.

A guilty conscience

It gives a terrible form and a horrible voice to everything beautiful and musical without. It is said of Bessus, a native of Pelonia, in Greece:--Being one day seen by his neighbours pulling down some birds nests, and passionately destroying the young, they severely reproved him for his illnature and cruelty to those little innocent creatures that seemed to court his protection. He replied that their notes were to him insufferable, as they never ceased twitting of the murder of his father. The music of the sweet songsters of the grove are as the shrieks of hell to a guilty conscience startled from its grave. Let Byron describe its anguish, for who felt it more than he?--

The mind that broods oer guilty woes,

Is like the scorpion girt by fire;

In circle narrowing as it glows.

The flames around their captive close,

Till inly searched by thousand throes,

And maddening in her ire,

One sad and sole relief she knows,

The sting she nourished for her foes

Whose venom never yet was vain,

Gives but one pang and cures all pain,

And darts into her desperate brain:

So do the dark in soul expire,

Or live like scorpion girt by fire.

So writhes the mind remorse has riven,

Unfit for earth, undoomed for heaven,

Darkness above, despair beneath,

Around it flame, within it death.

(D. Thomas, D. D.)

Torments of conscience:--It is said of Charles IX., that he could never bear to lie awake at night unless his thoughts were diverted by the strains of music in an adjoining apartment; and of Tiberius, it is asserted that he declared to his senators that he suffered death daily.

Bad actions personified

Not in the sky, not in the midst of the sea, not if we enter into the clefts of the mountain, is there known a spot in the whole world where a man might be freed from an evil deed. Each action brings with it its inevitable consequences, which even God cannot change. In a region of black cold, says an Eastern sage, wandered a soul which had departed from the earth, and there stood before him a hideous woman, profligate and deformed. Who art thou? he cried. To him she answered, I am thine own actions.

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

Luk 9:7-9. Now Herod heard of all that was done by him — The twelve apostles preaching in the towns of Galilee, and confirming their doctrine by many mighty miracles, raised the attention and expectation of all men more than ever. For they could not but think it a most extraordinary and marvellous thing, that Christ could not only work miracles himself, but impart the power of working them to others, even to whomsoever he pleased; a thing never heard of in the world before, and which evidently rendered him far superior to all the prophets, and certainly was an amazing and most convincing proof of his being the Messiah. This circumstance, it seems, aggrandized him more than any other thing, and spread his fame so far, that it reached the court of Herod, tetrarch of Galilee, and occasioned many speculations there. And he (Herod) was perplexed. — Greek, διηπορει, much perplexed, as the same word is rendered Luk 24:4; and by the Vulgate consternatum esse, to be in a consternation; and elsewhere, stupere, to be amazed, or dismayed. The word, says Grotius, signifies wonder and astonishment; or, according to Doddridge, “such a mixture of doubt and fear, as necessarily throws the mind into a very uneasy situation.” The sense here seems to be, that the fame of our Lord’s miracles, and the diversity of opinions concerning him, so astonished Herod that he knew not what to think or believe concerning him. Because it was said of some — And soon after by Herod himself; that John was risen from the dead — He thought he had got clear of John, and should never be more troubled with him; but he now begins to fear he was mistaken, and that either John was come to life again, or that another had arisen in his power and spirit. And of some (it was said) that Elias had appeared — They say appeared, because, as he did not die, he could not rise again: and of others, that one of the old prophets — Who had been persecuted and slain long since; was risen again — To be recompensed for his sufferings by this honour put upon him. It is probable that this conversation at the court of Galilee, concerning Jesus, and Herod’s perplexity thereupon, happened soon after the Baptist’s death. The murder of him, it seems, was recent. Hence the stings of conscience which that crime occasioned to Herod were bitter; and the rather, that he had committed it in an unguarded hour, contrary to the dictates of his own mind. Hence, in the confusion of his thoughts, he followed the multitude, though a Sadducee, in fancying that John was risen from the dead, and dreaded the punishment of his crime. It may seem strange that any person should have ascribed Christ’s miracles to John risen from the dead, who during his life-time performed no miracle, Joh 5:41. Perhaps they imagined the power of working miracles was conferred on the Baptist to prove both his resurrection and his innocence; to clothe him with greater authority than formerly; and to render his person inviolable for the future. Herod said, John have I beheaded: but who is this? — Is he carrying on John’s work, or is he come to avenge John’s death? John baptized, but he does not; John wrought no miracle, but he works many; and therefore appears more formidable than John. Observe, reader, those who oppose God will find themselves more and more embarrassed. And he desired to see him — Whether he resembled John or not; and if he found it was John, perhaps expecting to effect a reconciliation with him. “He might soon have got his doubts resolved, if he would have informed himself, as he easily might, of what thousands knew, that Jesus preached and wrought miracles a great while before John was beheaded, and therefore could not be John risen from the dead. He desired to see him — And why did he not go and see him, or send for him? Probably because he thought it below him to do either the one or the other. He had had enough of John, and cared not for having to do with any more such reprovers of sin. He desired to see him; but we do not find that he ever did till he saw him at his bar, and then he and his men of war set him at naught, Luk 23:11. Had he prosecuted his convictions now, and gone to see him, who knows but a happy change might have been wrought in him; but delaying it now, his heart was hardened; and when he did see him, he was as much prejudiced against him as any other.” — Henry.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 61.—HEROD HEARS OF THE FAME OF JESUS AND DESIRES TO SEE HIM, Luk_9:7-9.

See notes on parallel sections, Mat_14:1-2; Mar_6:14-16.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_9:7. Herod the tetrarch.—Herod Antipas (a son of Herod the Great), who now ruled in Galilee: of frivolous and dissolute character, with a vein of superstition and cunning running through it. He was at Jerusalem when Christ suffered, and was one of His judges. All that was done by Him.—The best MSS. omit “by Him”: omitted in R.V. It is probable that the mission of the twelve drew more widespread attention to the work and claims of Christ, and that this reference to Herod is an indication of the fact. Of some.—I.e. “by some.”

Luk_9:8.—Notice the apposite use of phrases relative to John and to Elijah: “that John was risen from the dead?” and that Elias had appeare?”—Elijah having been translated without tasting of death. One of the old prophets.—Jeremiah was expected by some to appear again (cf. Mat_14:14). See 2Es_2:18; 2Ma_2:4-8; 2Ma_15:13-16.

Luk_9:9. John have I beheaded.—The “I” is emphatic both here and in the second clause of the verse: perhaps it is not too much to say that the form of the sentence indicates the growing concern and alarm excited in the mind of Herod by Christ’s increasing fame. Desired to see Him.—Rather, “sought to see Him” (R.V.). His desire was at last gratified when Pilate sent Jesus to him as a prisoner; but his wish that Christ would perform some miracle met with no response from the Saviour (see chap. Luk_23:7-12).

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_9:7-9

Herod Antipas.—The three synoptical evangelists furnish us with various details of the history of Herod Antipas, which, when combined, present a striking picture of the downward progress of one who has entered on a career of crime. He appears as an Eastern despot, capricious, sensual, and superstitious; who speaks with the pride of an Ahasuerus, and yet is the slave of a Jezebel; in whose earlier history there were hopeful elements, but who in the end seems to have outlived them all, and to have been hopelessly hardened and reprobate.

I. The hopeful period in his life.—He is affected by the widespread movement inaugurated by John the Baptist. Righteousness, though presented in its sternest form by the preacher of the wilderness, compels his respect and admiration. He cannot, either, be insensible to the power and authority which clothe God’s servant; and so he gladly listens to John, and even goes so far as to attempt to observe some of his precepts. So far he stands on the same level with the soldiers, publicans, and harlots, who were moved to outward reformation of life in view of the coming of the kingdom of God.

II. The turning-point in his life.—He is reminded by the Baptist of the unlawful connection he had formed with the wife of his own brother, and is forced to decide between the claims of righteousness and the promptings of evil passions. He silenees the voice of conscience, and imprisons the man who had had the courage to tell him of his sin. His vacillation between good and evil is shown by his treatment of the Baptist: he protects John for a time against the rage of Herodias, and though he keeps him a prisoner he allows his disciples to have access to him. But once he has failed to take up a decided stand against evil, he grows daily weaker and weaker, and at last he consents to give orders for the execution of God’s prophet. He is indeed entrapped into the murder of the Baptist, but the snare that catches him is of the weakest, flimsiest character. Infinitely better would it have been for him to break his word than to dip his hands in the blood of one whom he knew was holy, and to do this for the gratification of a hatred which was base and cruel, and with which he did not sympathise.

III. His final state.—He is shaken with superstitious fears when he is told of the mighty works of Christ and of His apostles. In place of the one preacher of righteousness whom he had slain, another and even greater has arisen, and is multiplying His work twelvefold by means of those whom He has sent forth through the length and breadth of the land. “He desired to see Him.” But it was the curiosity not of faith, but of unbelief—of a heart hardening, if not already hardened, against holy impressions. He doubtless heard of our Saviour’s heavenly discourses, of His deeds of love, and miracles of mercy; but the report of these things wrought none of those blessed effects on Herod which they produced on guileless and innocent hearts. His curiosity, when at length he saw Jesus as a prisoner, proved to be of the most frivolous kind: “he hoped to have seen some miracle done by Him” (chap. Luk_23:8). And he who had slain the Baptist became associated with Pilate in the murder of the Prince of life.

SUGGESTIVE COMMENTS ON Luk_9:7-9

Luk_9:7. The Cowardice of Sinners.—It is the curse of unbelief that a cowardly heart is given to sinners: “the sound of a shaken leaf shall chase them: and they shall flee as fleeing from a sword; and they shall fall when none pursueth” (Lev_26:36 : cf. Job_15:20-21).

Luk_9:8. “That Elijah had appeared.”—Elijah was expected to appear before the coming of Christ. Hence the inquiry in Joh_1:21, and in Mat_17:11; hence also the suspicion expressed in Luk_9:19; and hence the scoff of the populace as our Saviour hung upon the cross—“Let be, let us see whether Elias will come to save Him.”

Luk_9:9. “He desired to see Him.”—The desire was fulfilled; but no sign of grace to Herod was implied by this fulfilment. For Christ did not come to Herod of His own free-will, but was brought into his presence by those who had seized and bound Him.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

b. The Alarm Of Herod (Luk_9:7-9)

7Now Herod the tetrarch heard of all that was done by him [om., by him, V. O.2]: and he was perplexed, because that it was said of [by] some, that John was risen from 8the dead; And of [by] some, that Elias [Elijah] had appeared; and of [by] others, that one of the old prophets was risen again. 9And Herod said, John have I beheaded; but who is this, of whom I hear such things? And he desired to see him.

EXEGETICAL AND CRITICAL

Luk_9:7. Now Herod the tetrarch.—Comp. Mat_14:1-12; Mar_6:16-29. Matthew and Mark have united the account of Herod’s trouble of conscience with that of the beheading of John. Luke, who had already, Luk_3:19-20, related the imprisonment of the Baptist, intimates here, with only a word, its end; on the other hand, his Gospel is, in its turn, particularly rich in traits of importance for the psychology of Herod, which at the same time depict to us the ever-deepening degeneracy of the tyrant in a moral respect. Comp. Luk_13:31-33; Luk_23:6-12.

All that was done.—As well by the Lord Himself as by His messengers, who in these very days were in His name casting out devils. The terror of Herod becomes more comprehensible if we consider that the beheading of the Baptist had taken place in the same period, and that therefore his conscience had had as yet no time to go to sleep. Although John, during his life, did no miracles, Joh_10:41, yet it might be very easily imagined that he, if after his death he had once again returned to life, was equipped with miraculous powers. Elijah might be thought of, as he had not died; one of the old prophets finally, since the return of some of them in the days of the Messiah was expected.

Luk_9:9. John have I beheaded.—Not so much the language of a terrified conscience (Meyer) as rather a painful uncertainty. Scarcely has he known how to relieve himself of John, than he already hears of another, to whom they now again ascribe in addition a so astonishing and miraculous energy. What must he now think of this one, or fear from him? Just because he does not know, he desires to see Him himself, as also afterwards to kill Him, Luk_13:31. In Luke it is the expression of uneasy uncertainty, in Matthew and Mark the fixed idea of an awakened conscience, that comes especially into view. One moment the one, another the other, feeling might be the predominant one.

DOCTRINAL AND ETHICAL

1. The terror of Herod at the report of Jesus is an indirect argument for the reality and multiplicity of His miracles, and has so far an apologetical worth. A Herod is not a man to allow himself so quickly to be perplexed by an insignificant or ungrounded rumor.

2. In the person and activity of the Saviour there is this peculiarity, that those with whom the moral and religious perceptions are wholly blunted and choked, do not know what to make of Him. They are terrified by the very sound of His footsteps, but they themselves scarcely know why.

3. Conceptions whose reality the understanding cannot earnestly believe may yet be terrifying to the conscience. Herod undoubtedly scoffs at the Pharisees’ ideas of immortality, and yet he trembles at spectres.

HOMILETICAL AND PRACTICAL

The fame of the Saviour makes its way everywhere.—The gospel a savor of death unto death.—The might and the impotency of the conscience. The might: 1. It faithfully reminds of the evil committed, 2. judges it righteously, 3. chastises it rigorously. Its impotency; it is not in condition: 1. To undo the past, 2. to make the present endurable, 3. to make the future hopeful.—The influence of the awakened conscience on the conceptions of the understanding.—The unworthy desire to see Jesus. (For the opposite, see Joh_12:20-22.)

Starke:—Truth makes its way more easily to ordinary hearers than to great lords.—There have been many mistaken opinions concerning Christ spread abroad, but faithful teachers must be skilled to refute the same.—The evil conscience is fearful, and takes fright at a shaken leaf, Job_15:20.—Comp. two admirable sermons of A. Monod, upon the beheading of John the Baptist, in the second collection of his Sermons.

Footnotes:

[2]Luk_9:1.—Rec.: ὑπ ̓ αὐτοῦ. Om. B., C.1, D., L., [Cod. Sin.].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Luk 9:7. Διηπόρει, was perplexed) They who have not faith are liable to be miserably carried about by the various opinions of others. [And whosoever are given to self-indulgence (whoever indulge their appetites), their disquieting alarms are at once excited, as soon as ever anything falls upon them connected with spiritual matters.—V. g.]

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

Luk_9:7-9. See on Mat_14:1 f.; Mar_6:14-16.

To the ἤκουσεν of Mar_6:14, which Luke in this place evidently has before him, he adds a definite object, although taken very generally, by means of τὰ γινόμενα πάντα: everything which was done, whereby is meant, which was done by Jesus (Luk_9:9).

διηπόρει] he was in great perplexity, and could not in the least arrive at certainty as to what he should think of the person of Jesus. This was the uncertainty of an evil conscience. Only Luke has the word in the New Testament. It very often occurs in the classical writers. On the accentuation ὑπό τινων, see Lipsius, Gramm. Unters. p. 49.

Luk_9:8. ἐφάνη] Nam Elias non erat mortuus, Bengel.

Luk_9:9. What Matthew and Mark make Herod utter definitely, according to Luke he leaves uncertain; the account of Luke is hardly more original (de Wette, Bleek), but, on the contrary, follows a more faded tradition, for the character of the secondary writer is to be discerned in the entire narrative (in opposition to Weizsäcker). The twofold ἐγώ has the emphasis of the terrified heart.

ἐζήτει ἰδεῖν αὐτόν] he longed to see Him. Comp. Luk_23:8. He hoped, by means of a personal conference (Luk_8:20) with this marvellous man, to get quit of his distressing uncertainty. That Herod seemed disposed to greet Him as the risen John, and that accordingly Christ had the prospect of a glowing reception at court, Lange reads into the simple words just as arbitrarily as Eichthal reads into them a partiality for Herod on the part of Luke.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 9:7-9 . Herod’s interest in Jesus (Mat 14:1-2 , Mar 6:14-16 ). ὁ τετράρχης as in Mt., βασιλεὺς in Mk. τὰ γινόμενα πάντα , all the things which were happening, most naturally taken as referring to the mission of the Twelve, though it is difficult to believe that Herod had not heard of Jesus till then. διηπόρει , was utterly perplexed, in Lk.’s writings only. διὰ τὸ λέγεσθαι ὑπὸ τινῶν . What Lk. represents as said by some, Mt. and Mk., doubtless truly, make Herod himself say. Vide notes on Mt. and Mk.

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

4 th. Luk 9:7-9. The Fears of Herod.

This passage in Matthew (ch. 14) is separated by several chapters from the preceding narrative; but it is connected with it both chronologically and morally by Luke and Mark (Mar 6:14 et seq.). It was, in fact, the stir created by this mission of the Twelve which brought the fame of Jesus to Herod’s ears (“for His name was spread abroad,” Mar 6:14).

The idea of this prince, which Luke mentions, that Jesus might be John risen from the dead, is the only indication which is to be found in this evangelist of the murder of the forerunner. But for the existence of this short passage in Luke, it would have been laid down as a critical axiom, that Luke was ignorant of the murder of John the Baptist! The saying, Elias or one of the old prophets, meant a great deal—nothing less, in the language of that time, than the Messiah is at hand (Mat 16:14; Joh 1:21 et seq.).

In Matthew and Mark, the supposition that Jesus is none other than the forerunner risen from the dead proceeds from Herod himself. In Luke this apprehension is suggested to him by popular rumour, which is certainly more natural. The repetition of ἐγώ, I, is, as Meyer says, the echo of an alarmed conscience.

The remarkable detail, which Luke alone has preserved, that Herod sought to have a private interview with Jesus, indicates an original source of information closely connected with this king. Perhaps it reached Luke, or the author of the document of which he availed himself, by means of some one of those persons whom Luke describes so exactly, vi Luk 2:3 and Act 13:1, and who belonged to Herod’s household.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

So soon as the world heareth tidings of the Gospel, it is divided into divers opinions, and the tyrants especially are afraid.

He stuck as it were fast in the mire.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 7. Herod the tetrarch] See note on Mt 2:1; Mt 14:1.

By him] This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, c. but Matthew says particularly, that it was the fame of Jesus of which he heard: Mt 14:1.

He was perplexed;] He was greatly perplexed διηπορει. from δια emphat. and απορεω, I am in perplexity. It is a metaphor taken from a traveller, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with perplexity and doubt. The verb comes from α, negative, and πορος, a way or passage. A guilty conscience is a continual pest: - Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See Mr 6:16.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7-9) Because that it was said of some, . . .—See Notes on Mat_14:1-2; Mar_6:14-16. In Mat_14:2, and Mar_6:14, Herod is represented as himself expressing this belief. St. Luke states, probably from his knowledge of the Herodian household (see Introduction), that it did not originate with him, and that his mind was, for a time, in suspense.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7-9. Herod’s Alarm.

7. Herod the tetrarch] Antipas. See Luk_3:1.

by him] These words are omitted by א, B, C, D, L. The “all the things that had occurred” seems to be a special reference to the work of the Twelve which made our Lord’s name more widely known.

it was said of some] i.e. by some. To this opinion Herod’s guilty conscience made him sometimes incline, Mar_6:16. His alarm may have been intensified by the strong condemnation of his subjects, who, long afterwards, looked on his defeat by his injured father-in-law Aretas (Hareth) as a punishment for this crime (Jos. Antt. xviii. 5, §§ 1, 2).

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 Herod the tetrarch,.... Of Galilee, and who is called a king in Mar 6:14 as he is here in the Ethiopic version:

heard of all that was done by him; of all the miracles that were wrought by Christ, and his apostles; the fame of which were the more spread through the mission of the apostles, and the journey they took through all the towns and cities of Galilee, which were in Herod's jurisdiction; by which means he, and his court, came to the knowledge of them, the whole country, ringing with the account of the same:

and he was perplexed; anxious, and distressed, not knowing well what to think of Christ, and the different sentiments of men about him: be was afraid lest he should be John the Baptist risen from the dead, whom he had beheaded: he hesitated about it at first, though he afterwards was fully persuaded, in his own mind, that it was he, as some affirmed; and this gave him great uneasiness, and filled him with distress and horror:

because that it was said of some that John was risen from the dead; and he began to fear it was true, though willing to disbelieve it, at least to make a question of it, especially in public; though in private, to his own family and servants, he was free to tell his mind.

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

7 Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;

Ver. 7. And he was perplexed] Pendebat, animi dubius. He stood amused and amazed: he stuck in the mud, as it were, and could find no way out. This is the import of the Greek word διηπορει. Thus the wicked in the fulness of his sufficiency is in straits, as Zophar hath it, Job 15:22.

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.

See the notes at Mat 14:1-2. Compare Mar 6:14-16.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This Herod was Herod Antipas, the tetrarch of Galilee, who had beheaded John the Baptist; he heareth of these great things done by Christ, and διηπορει, saith the evangelist; it is a word that signifieth a great disturbance, and perplexity of mind, when a man is in doubt and fear, and knoweth not what counsels to take or follow: it is used Luk 24:4; Act 2:12; 5:24; 10:17. The other evangelists say Herod himself guessed it was John the Baptist, whom he had beheaded. Oh the power of a guilty conscience! He had murdered John, now he is afraid his ghost haunted him, or that his soul was entered into another body, that it might be revenged on him. Others guessed variously. Herod knoweth not what to think, but desireth to see Christ, possibly that he might make up some judgment about him, possibly out of mere curiosity. But we read not that he did see him until Pilate sent him to him after his examination of him, Luk 23:8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 7-9. Herod"s terror.

Now Herod the tetrarch heard of all that was done by him. This was Herod Antipas; he was a son of Herod the Great; his mother"s name was Malthace. After his father"s death he became tetrareh or prince-ruler of Galilee, Peraea, and of a fourth part of the Roman province of Syria. His first wife was daughter of Aretas, a famous Arabian sheik spoken of by St. Paul as "king of the Damascenes". (2Co_11:32) This princess he divorced, and contracted a marriage at once incestuous and adulterous with his niece Herodias, the beautiful wife of his half-brother Philip. Philip was not a sovereign prince, and it was probably from motives of ambition that she deserted Philip for the powerful tetrarch Herod Antipas. It was owing to his fearless remonstrances against this wicked marriage that John the Baptist incurred the enmity of Herodias, who was only satisfied with the head of the daring preacher who presumed to attack her brilliant wicked life. What Herod now heard was the report of the widespread interest suddenly aroused by the mission of the twelve a mission, we know, supported by miraculous powers, following close upon the Galilaean ministry of the Lord, which, as far as regarded the numbers who thronged his meetings, and the outward interest his words and works excited, had been so successful. Rumours of all this at last reached the court circle, wrapped up in its own selfish and often wanton pleasures and false excitement. Because that it was said of some, that John was risen from the dead. Herod Antipas was probably inclined to the Sadducee creed, which believed in neither angel nor spirit. But Sadduceeism and the easy doctrines of Epicurus, which no doubt found favour in the luxurious palace of Herod, are but a flimsy protection at best against the ghastly reminiscences and the weird forebodings of a guilty conscience. The murder of John had been, Herod knew, strongly condemned by the public voice. He would not believe it was his old monitor risen, but vet the prince was anxious and perturbed in his mind. The murmur that the great prophet was Elias (Elijah) disquieted him, too. Herod could not help recalling to his mind the lifelong combat of that great and austere servant of God against another wicked sovereign and his queen, Ahab and Jezebel, whose great crime was that they, too, had slain the Lord"s prophets. That history, Herod felt, had to some extent been reproduced by himself and Herodias. There was a rooted expectation among the Jews that Elijah would reappear again on earth, and that his appearance would herald the advent of the Messiah. There are numberless references in the Talmud to this looked-for return of the famous Elijah.

Vers. 7-9. The tetrarch and the Teacher.

Our Lord had very little to do with the "kings and rulers of the earth," but they did occasionally cross his path. At such times he bore himself as we should expect he would he who was so far below and yet so much further above them. I/is relations with Herod, as suggested by the text, were these

I THE TEACHER CAUSING TROUBLE TO THE TETRARCH. Herod "was perplexed" by all that he heard concerning Christ: his own wonderful works and those which he commissioned and enabled his apostles to perform (vers. 1-6) made an impression which entered and disturbed the palace. We have reason to think that in Herod"s case the fame of Jesus brought not only mental perplexity, but moral perturbation also. (see Mat_14:2 Mar_6:14) He could not understand who this new, great prophet could be, and he consulted his court respecting him. But it was his own apprehension, if not his conviction, that the man whom he had so guiltily slain "was risen from the dead." His carefully trained judgment told him that he had nothing more to fear from that faithful spokesman of the Lord. But his conscience, that struck deeper than his judgment, compelled him to fear that he had not seen the last of that beheaded prisoner. It is a very easy thing to take a human life, but it is a very difficult thing to escape from responsibility for a human death.

1. Christ"s coming to us has caused and will cause a large amount of intellectual perplexity. The world has for eighteen centuries been asking who he is, and what is the true and full account of him. In this mental perplexity there is nothing to be regretted; there is no better subject on which the human intelligence could be employed.

2. Christ"s coming to man has occasioned much trouble of soul. The truth she taught, the life he lived, the claims he makes upon us, these have stirred the human conscience to its depth; they have awakened a sense of sin and ill desert; they have turned a strong light upon the guilty past and the perilous future; they have called forth much self-condemnation and self-reproach. It is well that they have done, it is right that they should do so.

II THE TETRARCH DESIRING TO SEE THE TEACHER. "He desired to see him," perhaps to have his mental curiosity set at rest; perhaps to have his conscientious fears appeased; perhaps for both these reasons.

Certainly not in the hope of hearing heavenly truth, of hearing that Divine wisdom which would enable him to be a better man and to live a nobler life. And his motive being low, it proved, as we might have expected, that when he did see him, the interview gave him no gratification, but only added to his guilt. (Luk_23:8-11) It is well, indeed, to wish to come into the presence of Christ, but whether the fulfilment of our desire will end in good or evil depends mainly upon our motive.

1. A selfish spirit is almost sure to be unblessed, is most likely to have its guilt increased thereby.

2. A spirit of mere curiosity will pro].)ably return unrewarded, though it may meet with a gracious benediction.

3. A spirit of devotion and inquiry will certainly gain a blessing from his holy hand. We may look at

III THE TEACHER AND THE TETRARCH IN THEIR STRONG CONTRASTS.

1. Of present position.

2. Of moral character and the purpose of their life.

3. Of their destiny. C.

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

It was said by some - And soon after by Herod himself. Matt. xiv, 1; Mark vi, 14.

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

Herod’s interest in Jesus:

v. 7. Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because that it was said of some that John was risen from the dead;

v. 8. and of some, that Elias had appeared; and of others, that one of the old prophets was risen again.

v. 9. And Herod said, John have I beheaded but who is this of whom I hear such things? And he desired to see Him.

Herod was at this time probably living at Tiberius, a city which he had practically rebuilt to fit in with his great plans. Rumors of the activity of a certain rabbi in Galilee may have reached the tetrarch of this province before, but he was too busy with his profligate life to pay much attention to them. But here, in the very region in which many of the greatest miracles of Jesus were performed, the courtiers of Herod supplied him with information concerning the movement among the people, probably not without a hint as to its possible dangerousness, for the Herodian party was strong. The news of the great Prophet bothered Herod, it embarrassed him, it placed him in a quandary; he did not know what to make of it. Various reports came to his ears, some saying that John had risen from the dead; others, that Elijah had been revealed, for their understanding of Mal 4:5 was of the real Elijah; still others, that one of the old prophets had risen again. Herod’s conscience was pricking him, for he had been guilty of murder, a fact which is here merely referred to briefly. Herod knew that he had beheaded John in the prison, for the sake of his stepdaughter Salome, and now that this Prophet had arisen, with a message so much like that of the Baptist, he brooded on the matter and was anxious to see Jesus, in order that he might be satisfied as to His identity. Herod’s position and manner of acting is that of a great many people that do not wish to break entirely with the Church. They may, under circumstances, hear a sermon and even form a liking for some preacher. But when they are placed before the choice: Christ or the world, they choose the latter. But their conscience will give them no rest; in the midst of all apparent happiness their defection gives them no peace. God is not mocked.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The history of the holy Baptist’s beheading by Herod, is briefly here hinted at, by St. Luke, but not so largely set forth by him as we find it by St. Matthew, Mat 14:10 and St. Mark Mar 6:27. See the notes there. That which St. Luke takes particular notice of is, that great perplexity of mind which Herod’s guilty conscience did occasion; he had murdered John, and now is afraid his Ghost haunted him; Herod was perplexed.

Learn hence, that guilt is naturally troublesome and uneasy: it disturbs the peace and serenity of the mind, and fills the soul with storms and thunder. Guilt is always full of fear; every thing affrights the guilty. A bad man is a terror to himself, and needs no farther disquietment than what his own guilty conscience does occasion him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXII. Herod Antipas].

LXII. HEROD ANTIPAS SUPPOSES JESUS TO BE JOHN. aMATT. XIV. 1-12; bMARK VI. 14-29; cLUKE IX. 7-9.

b14 And c7 Now a1 At that season bKing Herod [Herod Antipas, son of Herod the Great. See Mat_10:41), but there was a prevalent idea among the ancients that departed spirits were endowed with superhuman powers, and Herod therefore supposed that the risen John had brought these powers with him from the spirit world.] cAnd he sought to see him. [Jesus purposely kept out of the reach of Herod, knowing the treacherous cunning of his nature ( Luk_13:32), and Herod's curiosity was not gratified until the day of Christ's crucifixion ( Luk_23:8-12), and then its gratification was without sanctification.] b15 But others said, It is Elijah. And others said, It is a prophet, even as one of the prophets. 16 But Herod, when he heard thereof, said, John, whom I beheaded, he is risen. [Some thought that Elijah might have returned, as the Scripture declared, or that Jesus might be a prophet just like the great prophets of old. Matthew, by introducing what follows with the word "for," gives us the reason why Herod clung to this singular opinion of Jesus. He did so because this opinion was begotten in the morbid musings of a conscience stained with the blood of John.] 17 For Herod himself had sent forth [370] and laid hold upon John, aand bound him, and put him in prison the sake of Herodias, his brother Philip's wife. bfor he had married her. [Herodias was the daughter of Aristobulus, who was the half-brother of Herod Philip I. and Herod Antipas, and these two last were in turn half-brothers to each other. Herodias, therefore, had married her uncle Herod Philip I, who was disinherited by Herod the Great, and who lived as a private citizen in Rome. When Herod Antipas went to Rome about the affairs of his tetrarchy, he became the guest of his brother Herod Philip I., and repaid the hospitality which he received by carrying off the wife of his host.] 18 For John said unto Herod, It is not lawful for thee to have thy brother's wife. [The marriage was unlawful of three reasons: 1. The husband of Herodias was still living; 2. The lawful wife of Antipas (the daughter of Aretas, king or emir of Arabia) was still living; 3. Antipas and Herodias, being nephew and niece, were related to each other within the forbidden degrees of consanguinity.] 19 And Herodias set herself against him, and desired to kill him; but she could not: 20 for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. And when he heard him, he was much perplexed, and he heard him gladly. a5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. [Herod feared both John and his influence. His fear of the man as a prophet caused him to shelter John against any attempts which his angry wife might make to put him to death, and led him to listen to John with enough respect to become perplexed as to whether it were better to continue in his course or repent. At other times, when the influence of Herodias moved him most strongly, and he forgot his personal fear of John, he was yet restrained by fear of John's influence over the people.] 6 But when Herod's birthday came, b21 And when a convenient day was come [A day suited to the purposes of Herodias. The phrase refers to Mar_6:19], that Herod on his birthday made a supper to his lords, and the high captains, and [371] the chief men of Galilee; 22 and when the daughter of Herodias herself [the language seems to indicate that others had first come in and danced] came in and danced, ain the midst, bshe pleased Herod and them that sat at meat with him [This dancer was Salome, daughter of Herod Philip and niece of Herod Antipas. The dancing of the East was then, as now, voluptuous and indecent, and nothing but utter shamelessness or inveterate malice could have induced a princess to thus make a public show of herself at such a carousal]; a7 Whereupon he promised with an oath to give her whatsoever she should ask. band the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. [The rashness of the king's promise is characteristic of the folly of sin. Riches, honors, kingdoms, souls are given for a bauble in the devil's market.] 24 And she went out, and said unto her mother, What shall I ask? [She may have known beforehand what to ask. If so, she retired and asked her mother that the brunt of the king's displeasure might fall upon her mother.] And she said, The head of John the Baptist. a8 And she, being put forward by her mother, bcame in straightway with haste unto the king [she wished to make her request known before the king had time to put limitations upon her asking], and asked, saying, { asaith bI will that thou forthwith give me ahere on a platter the head of John the Baptist. [She asked for the prophet's head that she and her mother might have the witness of their own eyes to the fact that he was dead, and that they might not be deceived about it.] 9 And the king was grieved; bwas exceeding sorry [because the deed went against his conscience and his sense of policy as above stated]; but for the sake of his oaths, and of them that { awhich sat at meat, bhe would not reject her. ahe commanded it to be given [The oath alone would not have constrained Herod to grant Salome's request, for if left alone [372] he would rightly have construed the request as not coming within the scope of the oath. The terms of his oath looked to and anticipated a pecuniary present, and not the commission of a crime. But Herod's companions, being evil men, joined with the evil women against the man of God, and shamed Herod into an act which committed him forever to a course of guilt. Thus, a bad man's impulses are constantly broken down by his evil companions]; b27 And straightway the king forth a soldier of his guard, aand beheaded John in the prison. band commanded to bring his head: and he went and beheaded him in the prison, 28 and brought his head ahis head was brought bon a platter, and gave it aand given bto the damsel: and the damsel abrought it bgave it to her mother. [To the anxious, unrestful soul of Herodias this seemed a great gift, since it assured her that the voice of her most dangerous enemy was now silent. But as Herod was soon filled with superstitious fears that John had risen in the person of Christ, her sense of security was very short-lived. The crime stamped Herod and Herodias with greater infamy than that for which John had rebuked them.] 29 And when his disciples heard i thereof, they came and took up his athe corpse, band laid it in a tomb. aand buried him; and went and told Jesus. [Herod had feared that the death of John would bring about a popular uprising, and his fears were not mistaken. As soon as they had decently buried the body of the great preacher, John's disciples go to Jesus, expecting to find in him a leader to redress the Baptist's wrongs. They knew the friendship of John for Jesus, and, knowing that the latter intended to set up a kingdom, they believed that this would involve the overthrow of Herod's power. They were ready now to revolt and make Jesus a king. See Mat_12:13, Joh_6:1, Joh_6:2, Joh_6:15. But Jesus would not aid them to seek the bitter fruits of revenge, nor did he intend to set up such a kingdom as they imagined.]

[FFG 369-373]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

7–9. Now Herod the tetrarch. Herod Antipas. See notes on Matt. 2:1. For Herod's perplexity about Christ, see notes on Matt. 14:1–12 and Mark 6:14–29.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

These verses interrupt to give information about Herod.

Now Herod

This phrase marks a break in the main story line. Here Luke tells background information about Herod. (See: Background Information)

Herod the tetrarch

This refers to Herod Antipas, who was the ruler of one-fourth of Israel.

perplexed

unable to understand, confused

it was said by some

This can be stated in active form. AT: "some people said" (See: Active or Passive)

still others that one of the prophets of long ago had risen

The word "said" is understood from the previous phrase. AT: "still others said that one of the prophets of long ago had risen" (See: Ellipsis)

I beheaded John. Who is this

Herod assumes that it is impossible for John to rise from the dead. This can be stated clearly. AT: "It cannot be John because I had his head cut off. So who is this man" (See: Assumed Knowledge and Implicit Information)

I beheaded John

Herod's soldiers would have carried out executions. AT: "I commanded my soldiers to cut off John's head" (See: Assumed Knowledge and Implicit Information)

translationWords

Herod Antipas

tetrarch

John (the Baptist)

raise

die

Elijah

prophet

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

7–9. HEROD’S ALARM

7. Ἡρώδης. Antipas. See Luk 3:1.

τὰ γινόμενα πάντα. ‘All that was occurring.’ The words “by Him” of the Rec[201] are omitted by אBCDL. There seems to be a special reference to the work of the Twelve which made our Lord’s name more widely known.

[201] Rec. The Textus Receptus.

ὑπό τινων. To this opinion Herod’s guilty conscience made him sometimes incline, Mar 6:16. His alarm may have been intensified by the strong condemnation of his subjects, who, long afterwards, looked on his defeat by his injured father-in-law Aretas (Hareth) as a punishment for this crime (Jos. Antt. XVIII. 5, §§ 1, 2).

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.

7-9.] Herod Antipas hears of the fame of Jesus through the doings of the Twelve. Mat 14:1-12.Mar 6:14-29Mar 6:14-29. How inexplicable would be the omission of the death of John the Baptist, by the Evangelist who has given so particular an account of his ministry, (ch. 3:1-20,) if Luke had had before him the narratives of Matt. and Mark.

7.] ὑπʼ αὐτοῦ, of the ., though a gloss, points to the right account of the matter. Herod (see Mark) heard the account of the miracles wrought by the Twelve; but even then it was τὸ ὄνομα αὐτοῦ which was spread abroad. These works were done in their Master’s Name, and in popular rumour passed for His.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7-9. The Fears of Herod. Mt. places this section much later (14:1-13); but Mk. (6:14-16) agrees with Lk. in connecting it with the mission of the Twelve. It was their going in all directions up and down the villages (διήρχοντο κατὰ τὰς κώμας) that caused the fame of Christ’s work to reach Herod φανερὸν γὰρ ἐγένετε τὸ ὄνομα αὐτοῦ (Mar 6:14), or, at anyrate, excite his fears.

7. Ἡρῴδης ὁ τετράρχης. So also Mt. But Mk. gives him his courtesy title of βασιλεύς. See on 3:1, p. 83. The τὰ γινόμενα πάντα means “all that was being done” by Jesus and His disciples. There is no πάντα in Mt. or Mk., either here or in the parallels to ver. 1. See on 8:45. The thoroughly classical word διηπόρει does not occur in LXX, nor in N.T. excepting in Lk. (Act 2:12, Act 5:24, Act 10:17). Antipas was “utterly at a loss” as to what he was to think of Jesus. Note the change of tense: he heard once for all; he remained utterly at a loss. He had no doubt heard of Christ before. It was the startling theories about Him which perplexed Herod. D. C. G. i. p. 721; ii. p. 717.

Ἰωάνης ἠγέρθη ἐκ νεκρῶν. This is strong evidence of the effect of John’s teaching. During his life he “did no sign,” and yet they think it possible that so great a Prophet has risen from the dead and is working miracles. Comp. Mat 16:14; Mar 8:28. For ἐκ νεκρῶν comp. 20:35. For ἠγέρθη (א B C L Ξ 169) most MSS. have ἐγήγερται, which is not to be accepted because ἠγέρθη is found in Mt.

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

The tetrarch. See on Mt 14:1.

That was done [τα γινομενα] . The present participle. Lit., all that is being done.

Was perplexed [διηπορει] . Used by Luke only. From dia, through, and ajporew, to be without a way out. The radical idea of the compound verb seems to be of one who goes through the whole list of possible ways, and finds no way out. Hence, to be in perplexity.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.