Massacre Of Innocents By King Herod
The Massacre of the Innocents by King Herod is a pivotal event in the Gospel narrative, recorded in Matthew 2:16-18. According to Matthew, after the Magi failed to return to Herod with information about the newborn Jesus, Herod ordered the killing of all male children in Bethlehem and its surrounding areas who were two years old and under [2].
This event is often seen as a fulfillment of Old Testament prophecies, such as Jeremiah 31:15, which speaks of Rachel weeping for her children. The violent act is characteristic of Herod's reign, marked by ruthlessness and a desire to maintain power. Other biblical accounts also highlight Herod's brutality, such as Acts 12:1, which describes his persecution of early Christians, including the execution of James, the brother of John [1].
The motivations behind Herod's actions are explored by various commentators. John Gill notes that Herod's anger was fueled by his perception of being mocked by the Magi, whom he believed had tricked him by not returning with information about Jesus [3]. Matthew Henry further emphasizes Herod's jealousy and desperation to eliminate any potential rival, highlighting the inveterate corruption that drove his actions [6].
The aftermath of the massacre is also significant. According to Matthew Henry, Herod's death followed not long after the event, with some estimates suggesting it may have been as short as three months. This swift divine vengeance is seen as a demonstration of God's judgment on Herod's actions [4].
The event is not isolated in Herod's life; his later interactions with Jesus and the early Christian community also demonstrate his hostility. For instance, during Jesus' trial, Herod Antipas (a son of Herod the Great) mocked Jesus, as recorded in Luke 23:11. Commentators like Adam Clarke and John Gill provide insights into the political and theological dynamics at play during this encounter [8, 9].
The historical context of Herod's reign and the massacre is crucial for understanding the event's significance. Herod the Great's rule was marked by paranoia and violence, as seen in his execution of family members and others perceived as threats. The massacre of the innocents fits within this broader pattern of behavior [2].
The theological implications of the event are multifaceted. It is seen as an early fulfillment of Jesus' destiny, with the flight of the Holy Family to Egypt and their subsequent return mirroring the Exodus narrative. The event also underscores the theme of persecution and suffering that characterizes Jesus' life and the experience of early Christians [4].
In the view of some commentators, such as John Chrysostom, the narrative surrounding Herod's actions serves as a backdrop for understanding the early Christian community's experiences of persecution. The account of Herod's persecution of Christians in Acts 12 is seen as a continuation of the violent tendencies exhibited during the massacre [5].
The massacre of the innocents remains a significant event in Christian theology and historiography, highlighting the themes of persecution, divine judgment, and the fulfillment of prophecy. As Matthew Henry observes, the death of Herod serves as a reminder that those who persecute the innocent will ultimately face judgment [7].
Sources
- Acts “Acts 12:1 (BBE) — Now, about that time, Herod the king made cruel attacks on the Christians.”
- Matthew “Then Herod, when he saw that he was mocked by the wise men, was exceedingly angry, and sent out, and killed all the male children who were in Bethlehem and in all the surrounding countryside, from two years old and under, according to the exact time which he had learned from the wise men. -- Matthew 2:16”
- Matthew (Baptist/Reformed) “John Gill on Matthew 2:16: Then Herod, when he saw that he was mocked,.... Herod, having waited a proper time for the return of the wise men, and they not coming, concluded he was tricked by them; though, no doubt, when they promised to return, and bring him word how things were, they seriously meant and designed a performance; but having met with a divine oracle, which ordered them another way, they thought it most advisable to obey God rather than man. Upon this, Herod was exceeding wroth; partly at the usage he met with from the wise men, who according to his apprehension had put a trick ”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 2:19: We have here Christ's return out of Egypt into the land of Israel again. Egypt may serve to sojourn in, or take shelter in, for a while, but not to abide in. Christ was sent to the lost sheep of the house of Israel, and therefore to them he must return. Observe, I. What it was that made way for his return - the death of Herod, which happened not long after the murder of the infants; some think not above three months. Such quick work did divine vengeance make! Note, Herods must die; proud tyrants, that were the terror of the mighty, and the oppressors of the godly”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: 168 Homily XXVI. Acts XII. 1, 2 “Now at that time Herod the King stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. Then were the days of unleavened bread.” “ At that time,” of course meaning the time immediately following: for 613 613 The modern text (E. D. F. Edd.) “But here it is said in this sense, elsewhere in a different sense. For when Matthew says, ‘In those days cometh John preaching,’ he speaks it not”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 2:16: Here is, I. Herod's resentment of the departure of the wise men. He waited long for their return; he hopes, though they be slow, they will be sure, and he shall crush this rival at his first appearing; but he hears, upon enquiry, that they are gone off another way, which increases his jealousy, and makes him suspect they are in the interest of this new King, which made him exceedingly wroth; and he is the more desperate and outrageous for his being disappointed. Note, Inveterate corruption swells the higher for the obstructions it meets with in a sinful pursuit. ”
- Acts (Nonconformist/Puritan) “Matthew Henry on Acts 12:20: In these verses we have, I. The death of Herod. God reckoned with him, not only for his putting James to death, but for his design and endeavour to put Peter to death; for sinners will be called to an account, not only for the wickedness of their deeds, but for the wickedness of their endeavours (Psa 28:4), for the mischief they have done and the mischief they would have done. It was but a little while that Herod lived after this. Some sinners God makes quick work with. Observe, 1. How the measure of his iniquity was filled up: it was pride that did it; it is this ”
- Luke (Baptist/Reformed) “John Gill on Luke 23:11: And Herod, with his men of war,.... Or his soldiers, his bodyguards that attended his person, who came with him from Galilee, and were both for his security and service, and for his pomp and magnificence: set him at nought; made nothing of him; had him in no account; treated him as a silly, and contemptible creature, that could not do any thing that was reported of him; nor able to say any thing for himself; but took him to be a mere fool and idiot; and so they used him: and mocked him; as a king, and made sport and pastime with him: and arrayed him in a gorgeous”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 23 (introduction): Christ is led to Pilate, and accused by the Jews, Luk 23:1, Luk 23:2. Pilate examines, and pronounces him innocent, Luk 23:3, Luk 23:4. The Jews virulently accuse him, Luk 23:5. Pilate, understanding that he was of Galilee, sends him to Herod, by whom he is examined, Luk 23:6-9. The chief priests and scribes vehemently accuse him, and Herod and his soldiers mock him, Luk 23:10, Luk 23:11. Pilate and Herod become friends, Luk 23:12. Pilate, before the chief priests, rulers, and people, pronounces Christ to be innocent, and offers to release him, Luk 23:13-”