CRITICAL NOTES
Luke 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.”
Luke 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. Matthew 14:14). See 2EEsther 2:18; 2MMalachi 2:4-8; 2Ma. 15:13-16.
Luke 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. Luke 23:7-12).
MAIN HOMILETICS OF THE PARAGRAPH.— Luke 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. Luke 23:8). And he who had slain the Baptist became associated with Pilate in the murder of the Prince of life.
SUGGESTIVE COMMENTS ON Luke 9:7-9
Luke 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” (Leviticus 26:36: cf. Job 15:20-21).
Luke 9:8. “That Elijah had appeared.”—Elijah was expected to appear before the coming of Christ. Hence the inquiry in John 1:21, and in Matthew 17:11; hence also the suspicion expressed in Luke 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.”
Luke 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.