See also Mark 6:21-29. But when Herod's birthday was come Kings were accustomed to observe the day of their birth with much pomp, and commonly, also, by giving a feast to their principal nobility. See Genesis 40:20. Mark adds that this birthday was kept by making a supper to his "lords, high captains, and chief estates in Galilee;" that is to the chief men in office. "High captains" means, in the original, commanders of thousands, or of a division of 1,000 people.

The daughter of Herodias - That is, "Salome," her daughter by her former husband. This was a violation of all the rules of modesty and propriety. One great principle of all eastern nations is to keep their females from public view. For this purpose they are confined in a particular part of the house, called the harem. See the notes at Matthew 9:1-8. If they appear in public, it is always with a veil, so closely drawn that their faces cannot be seen. No modest woman would have appeared in this manner before the court, and it is probable, therefore, that she partook of the dissolute principles of her mother. It is also probable that the dance was one well known in Greece - the lascivious and wanton dance of the Ionics.

Herod's birth-day - Either the day in which he was born, or the day on which he began to reign; for both were termed birth-days. See 1 Samuel 13:1, and Hosea 7:5. The kings of Persia were accustomed to reject no petition that was preferred to them during the entertainment. See Herodotus in Calliope, and Esther 5:3.

The daughter - danced - This was Salome, mentioned before. Danced: by a literal rendering of the saltavit of the Vulgate, in my old MS. of the English Bible, the whole of this business seems to be treated with sovereign contempt: for thus says the translator, Shee leped in the myddle.

But when Herod's birthday was kept,.... The birthdays of princes, both of their coming into the world, and accession to the throne of government, were kept by the Gentiles; as by the Egyptians, Genesis 40:20 and by the (n) Persians, and Romans (o), and other nations, but not by the Jews; who reckon these among the feasts of idolaters.

"These (say they (p)) are the feasts of idolaters; the "Calends", and the "Saturnalia", the time kept in memory of subduing a kingdom (or when a king takes possession of it, the day of his accession), , "and the birthday of kings" (when they are made and crowned, the day of coronation), and the day of birth, and the day of death.''

And it is a question, whether this day, that was kept, was the day of Herod's natural birth, or of his civil government, being his accession, or coronation day: and it might also be a question, whether it was the then present Herod's birthday, or whether it was not his father Herod's, was it not that Mark says, Mark 6:21 it was his birthday; since it is the latter the poet (q) refers to, as kept by Jews, when he says, "At cum Herodis venere dies"; and the old Scholiast upon him observes, that

"Herod reigned over the Jews in Syria, in the times of Augustus; therefore the Herodians kept Herod's birthday, as also the sabbath, on which day they set up candles in the windows lighted, and encircled with violets.''

This they did, believing him to be the Messiah: and it is further to be observed, that the word here used, is said (r) to be proper to the dead, and not to the living; and that he that uses it of the living, speaks very inaccurately: but however, it was a festival, and a time of great mirth and jollity; and a proper opportunity offered to Herodias, to execute her malicious designs against John the Baptist; for at this time,

the daughter of Herodias danced before them: in the original text it is, "in the midst", in the middle of the hall; or in the midst of the company, the lords, high captains, and chief estates of Galilee, for whom Herod made a supper, Mark 6:21 and the Syriac renders it , "before the guests". Music and dancing were usual at such entertainments, they were the common appendages of a feast (s): the daughter of Herodias, who danced before the company for their diversion, whether alone, or with others, was very probably Salome (t), whom she had by her former husband; and therefore is called, not the daughter of Herod, but of Herodias:

and pleased Herod; and as Mark adds, "and them that sat with him"; so that the pleasure he had did not arise merely from the respect and honour shown to him and his birthday, by her appearing with so much cheerfulness on this occasion before him; who had taken her father's wife from him, and defiled her mother; but from the airs, gestures, and motions of the lady in dancing; which were so extremely fine and regular, that she gave wonderful satisfaction and delight to Herod, and the whole company.

(n) Herodot. l. 1. c. 133. & 9. c. 109. (o) Plin. Ephesians 1. 10. Ephesians 61. (p) Misn. Avoda Zara, c. 1. sect. 3.((q) Persius, Satyr. 5. prope finem. (r) Ammonius, &c. in lit. (s) Alex. ab Alex. Genial. Dier. l. 2. c. 25. (t) Joseph. Antiqu. l. 18. c. 6.

Birthday (γενεσίοις)

Though some explain it as the anniversary of Herod's accession. The custom of celebrating birthdays by festivities was not approved by the strict Jews; but it is claimed that the Herodian princes adopted the custom. The Roman satirist, Persins, alludes to a festival known as "Herod's Day," and pictures a banquet on that occasion.

"But when

Comes Herod's day, and on the steaming panes

The ranged lamps, festooned with violets, pour

The unctuous cloud, while the broad tunny-tail

Sprawled o'er the red dish swims, and snowy jars

Swell with the wine."

Sat. v., 180-188.

Before (ἐν τῷ μέσῳ)

Rev., in the midst. Wyc., leaped in the middle.

But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased {b} Herod.

(b) There were three Herods: the first of them was Antipater's son, who is also called Ascalonius, in whose reign Christ was born, and it was he that caused the children to be slain. The second was called Antipas, Magnus his son, whose mother's name was Malthaca or Martaca, and he was called Tetrarch, because he enlarged his dominion, when Archelaus was banished to Vienna in France. The third was Agrippa, Magnus his nephew by Aristobulus, and it was he that slew James.

14:6 When Herod's birthday was kept. In imitation of the Roman emperors, the Herodian princes kept their birthdays with feasting and revelry and magnificent banquets. We learn from Mark that he made a supper, or banquet feast.

The daughter of Herodias. Her name, according to Josephus, was Salome, a daughter by Philip, Herod's brother. She was afterwards married to her uncle Philip, the tetrarch of Iturea (Lu 3:1).

Danced. It was not customary for the ladies of high rank to dance beyond the limit of the harem. The Oriental dance of a libertine character. But her wicked mother induced her own daughter thus to degrade herself in order to accomplish her revengeful purpose.

14:6 The daughter of Herodias - Afterward infamous for a life suitable to this beginning.

before...: Gr. in the midst

14:1-12 The terror and reproach of conscience, which Herod, like other daring offenders, could not shake off, are proofs and warnings of a future judgment, and of future misery to them. But there may be the terror of convictions, where there is not the truth of conversion. When men pretend to favour the gospel, yet live in evil, we must not favour their self-delusion, but must deliver our consciences as John did. The world may call this rudeness and blind zeal. False professors, or timid Christians, may censure it as want of civility; but the most powerful enemies can go no further than the Lord sees good to permit. Herod feared that the putting of John to death might raise a rebellion among the people, which it did not; but he never feared it might stir up his own conscience against him, which it did. Men fear being hanged for what they do not fear being damned for. And times of carnal mirth and jollity are convenient times for carrying on bad designs against God's people. Herod would profusely reward a worthless dance, while imprisonment and death were the recompence of the man of God who sought the salvation of his soul. But there was real malice to John beneath his consent, or else Herod would have found ways to get clear of his promise. When the under shepherds are smitten, the sheep need not be scattered while they have the Great Shepherd to go to. And it is better to be drawn to Christ by want and loss, than not to come to him at all.