Commentary of St. John Chrysostom on the Beheading of the Precious Forerunner (Matthew 14:1-12)
2. “At that time Herod the tetrarch heard of the fame of Jesus.” (Matt. xiv. 1). For Herod the king, this man’s father, he that slew the children, was dead.
But not without a purpose doth the evangelist signify the time, but to make thee observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them.
But mark thou, I pray thee, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection.
“For he said,” it is mentioned, “unto his servants, This is John, whom I slew, he is risen from the dead, and therefore the mighty powers do work in him.” (Matt. xiii. 2). Seest thou the intensity of his fear? for neither then did he dare to publish it abroad, but he still speaks but to his own servants.
But yet even this opinion savored of the soldier, and was absurd. For many besides had risen from the dead, and no one had wrought anything of the kind. And his words seem to me to be the language both of vanity, and of fear. For such is the nature of unreasonable souls, they admit often a mixture of opposite passions.
But Luke affirms that the multitudes said, “This is Elias, or Jeremias, or one of the old prophets,” (Luke ix.) but he, as uttering forsooth something wiser than the rest, made this assertion.
But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, “I slew him,” priding himself and glorying in it. For this both Mark and Luke report that he said, “John I beheaded.” (Mark vi. 16). But when the rumor prevailed, then he too saith the same as the people.
Then the evangelist relates to us also the history. And what might his reason be for not introducing it as a subject by itself? Because all their labor entirely was to tell what related to Christ, and they made themselves no secondary work besides this, except it were again to contribute to the same end. Therefore neither now would they have mentioned the history were it not on Christ’s account, and because Herod said, “John is risen again.”
But Mark saith, that Herod exceedingly honored the man, and this, when reproved. (Mark vi. 20.) So great a thing is virtue.
Then his narrative proceeds thus: “For Herod had laid hold on John, and bound him, and put him in prison, for Herodias’ sake, his brother Philip’s wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet.” (Matt. xiii. 3–5.)
And wherefore doth he not address his discourse at all to her, but to the man? Because it depended more on him.
But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.
4. “But when Herod’s birth-day was kept,” saith he, “the daughter of Herodias danced before them, and pleased Herod.” (Matt. xiii. 6). O diabolical revel! O satanic spectacle! O lawless dancing! and more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table.
And the means too of the victory were worthy of the deeds done. For, “The daughter of Herodias,” it is said, “danced in the midst, and pleased Herod. Whereupon he swore with an oath to give her whatsoever she would ask. And she being before instructed of her mother, said, Give me here John Baptist’s head in a charger.” (Matt. xiii. 6–8.)
Her reproach is twofold; first, that she danced, then that she pleased him, and so pleased him, as to obtain even murder for her reward.
Seest thou how savage he was? how senseless? how foolish? in putting himself under the obligation of an oath, while to her he gives full power over her request. But when he saw the evil actually ensuing, “he was sorry,” (Matt. Xiii. 9.) it is said; and yet in the first instance he had put him in bonds. Wherefore then is he sorry? Such is the nature of virtue, even amongst the wicked admiration and praises are its due. But alas for her madness! When she too ought to admire, yea, to bow down to him, for trying to redress her wrong, she on the contrary even helps to arrange the plot, and lays a snare, and asks a diabolical favor.
But he was afraid “for the oath’s sake,” it is said, “and them that sat at meat with him.” And how didst thou not fear that which is more grievous? Surely if thou wast afraid to have witnesses of thy perjury, much more oughtest thou to fear having so many witnesses of a murder so lawless.
But as I think many are ignorant of the grievance itself, whence the murder had its origin, I must declare this too, that ye may learn the wisdom of the lawgiver. What then was the ancient law, which Herod indeed trampled on, but John vindicated? The wife of him that died childless was to be given to his brother. (Deut. xxv. 5.) For since death was an incurable ill, and all was contrived for life’s sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other.
But when there was a child, this marriage was no longer permitted. “And wherefore?” one may say, “for if it was lawful for another, much more for the brother.” By no means. For He will have men’s consanguinity extended, and the sources multiplied of our interest in each other.
Why then, in the case also of death without offspring, did not another marry her? Because it would not so be accounted the child of the departed; but now his brother begetting it, the fiction became probable. And besides, any other man had no constraining call to build up the house of the dead, but this had incurred the claim by relationship.
Forasmuch then as Herod had married his brother’s wife, when she had a child, therefore John blames him, and blames him with moderation, showing together with his boldness, his consideration also.
But mark thou, I pray thee, how the whole theatre was devilish. For first, it was made up of drunkenness and luxury, whence nothing healthful could come. Secondly, the spectators in it were depraved, and he that gave the banquet the worst transgressor of all. Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of whom the marriage was illegal, who ought even to have hid herself, as though her mother were dishonored by her, comes making a show, and throwing into the shade all harlots, virgin as she was.
And the time again contributes no little to the reproof of this enormity. For when he ought to be thanking God, that on that day He had brought him to light, then he ventures upon those lawless acts. When one in chains ought to have been freed by him, then he adds slaughter to bonds.
Hearken, ye virgins, or rather ye wives also, as many as consent to such unseemliness at other person’s weddings, leaping, and bounding, and disgracing our common nature. Hearken, ye men too, as many as follow after those banquets, full of expense and drunkenness, and fear ye the gulf of the evil one. For indeed so mightily did he seize upon that wretched person just then, that he sware even to give the half of his kingdom: this being Mark’s statement, “He sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.” (Mark vi. 23.)
Such was the value he set upon his royal power; so was he once for all made captive by his passion, as to give up his kingdom for a dance. vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them.
8. This then let us also do, and let us weep for Herodias, and for them that imitate her. For many such revels now also take place, and though John be not slain, yet the members of Christ are, and in a far more grievous way. For it is not a head in a charger that the dancers of our time ask, but the souls of them that sit at the feast. For in making them slaves, and leading them to unlawful loves, and besetting them with harlots, they do not take off the head, but slay the soul, making them adulterers, and effeminate, and whoremongers.
For thou wilt not surely tell me, that when full of wine, and drunken, and looking at a woman who is dancing and uttering base words, thou dost not feel anything towards her, neither art hurried on to profligacy, overcome by thy lust. Nay, that awful thing befalls thee, that thou “makest the members of Christ members of an harlot.” (1 Cor. vi. 15.)
For though the daughter of Herodias be not present, yet the devil, who then danced in her person, in theirs also holds his choirs now, and departs with the souls of those guests taken captive.
But if ye are able to keep clear of drunkenness, yet are ye partakers of another most grievous sin; such revels being also full of much rapine. For look not, I pray thee, on the meats that are set before them, nor on the cakes; but consider whence they are gathered, and thou wilt see that it is of vexation, and covetousness, and violence, and rapine.
“Nay, ours are not from such sources,” one may say. God forbid they should be: for neither do I desire it. Nevertheless, although they be clear of these, not even so are our costly feasts freed from blame. Hear, at all events, how even apart from these things the prophet finds fault with them, thus speaking, “Woe to them that drink wine racked off, and anoint themselves with the chief ointments.” (Amos vi. 6, LXX.) Seest thou how He censures luxury too? For it is not covetousness which He here lays to their charge, but prodigality only.
And thou eatest to excess, Christ not even for need; thou various cakes, He not so much as dry bread; thou drinkest Thasian wine, but on Him thou hast not bestowed so much as a cup of cold water in His thirst. Thou art on a soft and embroidered bed, but He is perishing with the cold.
Wherefore, though the banquets be clear from covetousness, yet even so are they accursed, because, while for thy part thou doest all in excess, to Him thou givest not even His need; and that, living in luxury upon things that belong to Him. Why, if thou wert guardian to a child, and having taken possession of his goods, were to neglect him in extremities, thou wouldest have ten thousand accusers, and wouldest suffer the punishment appointed by the laws; and now having taken possession of the goods of Christ, and thus consuming them for no purpose, dost thou not think thou wilt have to give account?
9. And these things I say not of those who introduce harlots to their tables (for to them I have nothing to say, even as neither have I to the dogs), nor of those who cheat some, and pamper others (for neither with them have I anything to do, even as I have not with the swine and with the wolves); but of those who enjoy indeed their own property, but do not impart thereof to others; of those who spend their patrimony at random. For neither are these clear from reprehension. For how, tell me, wilt thou escape reproving and blame, while thy parasite is pampered, and the dog that stands by thee, but Christ’s worth appears to thee even not equal to theirs? when the one receives so much for laughter’s sake, but the other for the Kingdom of Heaven not so much as the smallest fraction thereof. And while the parasite, on saying something witty, goes away filled; this Man, who hath taught us, what if we had not learnt we should have been no better than the dogs,—is He counted unworthy of even the same treatment with such an one?
Dost thou shudder at being told it? Shudder then at the realities. Cast out the parasites, and make Christ to sit down to meat with thee. If He partake of thy salt, and of thy table, He will be mild in judging thee: He knows how to respect a man’s table. Yea, if robbers know this, much more the Lord. Think, for instance, of that harlot, how at a table He justified her, and upbraids Simon, saying, “Thou gavest me no kiss.” (Luke vii. 54.) I say, if He feed thee, not doing these things, much more will He reward thee, doing them. Look not at the poor man, that he comes to thee filthy and squalid, but consider that Christ by him is setting foot in thine house, and cease from thy fierceness, and thy relentless words, with which thou art even aspersing such as come to thee, calling them impostors, idle, and other names more grievous than these.
And think, when thou art talking so, of the parasites; what kind of works do they accomplish? in what respect do they profit thine house? Do they really make thy dinner pleasant to thee? pleasant, by their being beaten and saying foul words? Nay, what can be more unpleasing than this, when thou smitest him that is made after God’s likeness, and from thine insolence to him gatherest enjoyment for thyself, making thine house a theatre, and filling thy banquet with stage-players, thou who art well born and free imitating the actors with their heads shaven?
These things then dost thou call pleasure, I pray thee, which are deserving of many tears, of much mourning and lamentation? And when it were fit to urge them to a good life, to give timely advice, dost thou lead them on to perjuries, and disorderly language, and call the thing a delight? and that which procures hell, dost thou account a subject of pleasure? Yea, and when they are at a loss for witty sayings, they pay the whole reckoning with oaths and false swearing. Are these things then worthy of laughter, and not of lamentations and tears? Nay, who would say so, that hath understanding?
And this I say, not forbidding them to be fed, but not for such a purpose. Nay, let their maintenance have the motive of kindness, not of cruelty; let it be compassion, not insolence. Because he is a poor man, feed him; because Christ is fed, feed him; not for introducing satanical sayings, and disgracing his own life. Look not at him outwardly laughing, but examine his conscience, and then thou wilt see him uttering ten thousand imprecations against himself, and groaning, and wailing. And if he do not show it, this also is due to thee.
10. Let the companions of thy meals then be men that are poor and free, not perjured persons, nor stage-players. And if thou must needs ask of them a requital for their food, enjoin them, should they see anything done that is amiss, to rebuke, to admonish, to help thee in thy care over thine household, in the government of thy servants. Hast thou children? Let these be joint fathers to them, let them divide thy charge with thee, let them yield thee such profits as God loveth. Engage them in a spiritual traffic. And if thou see one needing protection, bid them succor, command them to minister. By these do thou track the strangers out, by these clothe the naked, by these send to the prison, put an end to the distresses of others.
Let them give thee, for their food, this requital, which profits both thee and them, and carries with it no condemnation.
Hereby friendship also is more closely riveted. For now, though they seem to be loved, yet for all that they are ashamed, as living without object in thy house; but if they accomplish these purposes, both they will be more pleasantly situated, and thou wilt have more satisfaction in maintaining them, as not spending thy money without fruit; and they again will dwell with thee in boldness and due freedom, and thy house, instead of a theatre, will become to thee a church, and the devil will be put to flight, and Christ will enter, and the choir of the angels. For where Christ is, there are the angels too, and where Christ and the angels are, there is Heaven, there is a light more cheerful than this of the sun.
And if thou wouldest reap yet another consolation through their means, command them, when thou art at leisure, to take their books and read the divine law. They will have more pleasure in so ministering to you, than in the other way. For these things add respect both to thee and to them, but those bring disgrace upon all together; upon thee as an insolent person and a drunkard, upon them as wretched and gluttonous. For if thou feed in order to insult them, it is worse than if thou hadst put them to death; but if for their good and profit, it is more useful again than if thou hadst brought them back from their way to execution. And now indeed thou dost disgrace them more than thy servants, and thy servants enjoy more liberty of speech, and freedom of conscience, than they do; but then thou wilt make them equal to the angels.
Set free therefore both them and thine own self, and take away the name of parasite, and call them companions of thy meals; cast away the appellation of flatterers, and bestow on them that of friends. With this intent indeed did God make our friendships, not for evil to the beloved and loving, but for their good and profit.
But these friendships are more grievous than any enmity. For by our enemies, if we will, we are even profited; but by these we must needs be harmed, no question of it. Keep not then friends to teach thee harm; keep not friends who are enamored rather of thy table than of thy friendship. For all such persons, if thou retrench thy good living, retrench their friendship too; but they that associate with thee for virtue’s sake, remain continually, enduring every change.
And besides, the race of the parasites doth often take revenge upon thee, and bring upon thee an ill fame. Hence at least I know many respectable persons to have got bad characters, and some have been evil reported of for sorceries, some for adulteries and corrupting of youths. For whereas they have no work to do, but spend their own life unprofitably; their ministry is suspected by the multitude as being the same with that of corrupt youths.
Therefore, delivering ourselves both from evil report, and above all from the hell that is to come, and doing the things that are well-pleasing to God, let us put an end to this devilish custom, that “both eating and drinking we may do all things to the glory of God,” (1 Cor. x. 31) and enjoy the glory that cometh from Him; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.
(http://www.ccel.org/ccel/schaff/npnf110.iii.XLVIII.html)
For more on the Beheading of the Precious Forerunner, see: http://full-of-grace-and-truth.blogspot.com/2009/08/beheading-of-holy-glorious-prophet.html.
For a homily by St. Justin Popovitch on this feast, see: http://www.johnsanidopoulos.com/2010/08/beheading-of-john-prophet-and.html.
Apolytikion of St. John the Forerunner in the Second Tone
The memory of the just is observed with hymns of praise; for you suffices the testimony of the Lord, O Forerunner. You have proved to be truly more venʹrable than the Prophets, since you were granted to baptize in the river the One whom they proclaimed. Therefore, when for the truth you had contested, rejoicing, to those in Hades you preached the Gospel, that God was manifested in the flesh, and takes away the sin of the world, and grants to us the great mercy.
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
