John Calvin Commentary Matthew 14:5

"And when he would have put him to death, he feared the multitude, because they counted him as a prophet." — Matthew 14:5 (ASV)

And though he wished to put him to death. There appears to be some contradiction between the accounts of Matthew and Mark: for Matthew says that Herod wanted to commit this shocking murder but was restrained by his fear of the people, while Mark charges Herodias alone with this cruelty. However, the difficulty is easily resolved. Initially, Herod would have been unwilling to put the holy man to death, if a stronger necessity had not reluctantly compelled him to do so; because he regarded John with reverence and was, indeed, prevented by religious scruples from practicing such atrocious cruelty against a prophet of God. He later shook off this fear of God due to Herodias's incessant urging; but then, when infuriated by that demon he longed for the holy man's death, he was held back by a new restraint: he feared a popular uprising on his own account.

Here we must pay attention to Mark's words, Herodias lay in wait for him;³⁵⁹ These words imply that since Herod was not sufficiently inclined on his own to commit the murder, she either attempted to win him over by indirect schemes or worked to find some secret way to put the holy man to death. I am more inclined to adopt the first view: that she employed stratagems to influence her husband's mind but did not succeed as long as Herod was prevented by remorse of conscience from pronouncing the death sentence on the holy man. Then came another fear: that the matter of John's death might incite the people to an insurrection.

But Mark only touches on what prevented Herod from immediately yielding to the prostitute's entreaties; for Herodias would have wished for John to be privately executed as soon as he was thrown into prison. Herod, on the contrary, revered the holy man, even to the point of willingly complying with his advice. Mark says, Herod feared John. Now the fear mentioned here was not a dread arising from a mistaken opinion, as we dread those who have gained some authority over us, even if we consider them unworthy of the honor. But this fear was a voluntary respect, for Herod was convinced that John was a holy man and a faithful servant of God, and therefore did not dare to despise him.³⁶⁰

This deserves our attention. Although John knew by experience that it was, in many respects, advantageous for him to have some share in the tetrarch's goodwill,³⁶¹ yet he was not afraid to offend Herod when he could find no other way to secure that favor than by wickedly conniving at a known and disgraceful crime. John might indeed have protested that he was not at all considering his private interests and that he had no other object in view than the public advantage. For it is certain that he requested nothing from motives of ambition,³⁶² but rather that Herod yielded to his holy counsel, which related to the lawful administration of the kingdom. But since John perceived that he had no right to accept this kind of compensation³⁶³—which would secure some favors for him by betraying the truth—he chose rather to turn a friend into an enemy than to encourage, by flattery or silence, an evil that he was under obligation to reprove with severity.

John, by his example, has thus provided an undeniable rule for godly teachers: not to overlook the faults of rulers to purchase their favor at this price, however advantageous that favor might seem for the public interest.³⁶⁴ In Herod, on the other hand, the Spirit of God shows, as in a mirror, how frequently it happens that those who do not sincerely worship God are nevertheless willing, to some extent, to obey His commands, provided that He will grant them some indulgence or concession. But whenever they are hard-pressed, they throw off the yoke and break out not only into obstinacy but also into rage. Therefore, there is no reason for those who comply with much sound advice to be well satisfied with themselves until they have learned to yield and surrender themselves unreservedly to God.

³⁵⁹ “Herodias cherchoit occasion;” — “Herodias sought an opportunity.”;” — “Herodias sought an opportunity.”

³⁶⁰ “Estoit aucunement contreint en soy mesme de luv porter l’honneur, et ne l’osoit pas mespriser;” — “was somewhat constrained in himself to bear respect towards him, and did not dare to despise him.”;” — “was somewhat constrained in himself to bear respect towards him, and did not dare to despise him.”

³⁶¹ “Qu’il eust quelque entree en la Cour, et que le Roy l’eust aucunement agreable;” — “that he should have some access to the Court, and that the King should be somewhat favorable to him.”;” — “that he should have some access to the Court, and that the King should be somewhat favorable to him.”

³⁶² “Qu’il n’a rien demande au Roy pour se faire valoir, ou pour monstrer son credit;” — “that he asked nothing from the King to put himself forward, or to display his influence.”;” — “that he asked nothing from the King to put himself forward, or to display his influence.”

³⁶³ “Que ceste facon de compensation n’est point honneste, ne selon Dieu;” — “that this kind of compensation is not honorable, nor according to God.”;” — “that this kind of compensation is not honorable, nor according to God.”

³⁶⁴ “Encore qu’ils ne la cherchent point pour leur regard particulier, mais seulement pour avoir occasion de profiter plus en d’autres endroits;” —”even though they do not seek it for their private interest, but solely in order to have an opportunity of doing more good in other respects.”;” —”even though they do not seek it for their private interest, but solely in order to have an opportunity of doing more good in other respects.”