[93] The Herodian family form a notable instance of the modern doctrine of heredity, which yet is only the ancient principle of Divine action announced long ago in the Second Commandment, "Visiting the sins of the fathers upon the children unto the third and fourth generation." The moral taints which we behold in Esau, passion, self-indulgence quenching all forethought, ostentation joined with magnificent generosity, displayed themselves in Herod the Great. In him they were joined with absolute power, and they produced their natural results. They made his heart, his life, his home a howling wilderness, and handed down to his descendants a legacy of wickedness which ceased not to bear fruit so long as his name survived. Herod's family cruelties were so celebrated that we are told by a pagan writer, named Macrobius, that when the Emperor Augustus heard of the slaughter of the innocents of Bethlehem, thinking they were Herod's children, he jokingly said, "It were better to be Herod's pigs than Herod's children."
[94] See Lewin's _Fasti Sacri_, A.D. 41, p. 271, for the authorities on the subject of Herod's career.
Herod's career had been marked by various changes, but in one respect he had been consistent. He was ever a thorough Jew, and a vigorous and useful friend to his fellow-countrymen. We have already noticed that his influence had been used with Caligula to induce the Emperor to forgo his mad project of erecting his statue in the Holy of Holies at Jerusalem.[95] Herod had, however, one great drawback in the eyes of the priestly faction at Jerusalem. All the descendants of Herod the Great were tainted by their Edomite blood, which they inherited through him. Their kind offices and support were accepted indeed, but only grudgingly. Herod felt this, and it was quite natural therefore for the newly appointed king to strive to gain all the popularity he could with the dominant party at Jerusalem by persecuting the new sect which was giving them so much trouble. No incident could possibly have been more natural, more consistent with the facts of history, as well as with the known dispositions and tendencies of human nature, than that recorded in these words--"Now about that time Herod the king put forth his hands to afflict certain of the Church. And he killed James the brother of John with the sword." Herod's act was a very politic one from a worldly point of view. It was a hard dose enough for the Jewish people to swallow, to find a king imposed upon them by an idolatrous Gentile power; but it was some alleviation of their lot that the king was a Jew, and a Jew so devoted to the service of the ruling hierarchy that he was willing to use his secular power to crush the troublesome Nazarene sect whose doctrine threatened for ever to destroy all hopes of a temporal restoration for Israel. Such being the historical setting of the picture presented to us, let us apply ourselves to the spiritual application and lessons of this incident in apostolic history. We have here a martyrdom, a deliverance, and a Divine judgment, which will all repay careful study.
[95] See p. 95 above.
I. A martyrdom is here brought under our notice, and that the first martyrdom among the apostles. Stephen's was the first Christian martyrdom, but that of James was the first apostolic martyrdom. When Herod, following his grandfather's footsteps, would afflict the Church, "he killed James the brother of John with the sword." We must carefully distinguish between two martyrs of the same name who have both found a place in the commemorations of Christian hope and love. May-day is the feast devoted to the memory of St. Philip and St. James, July 25th is the anniversary consecrated to the memorial of St. James the Apostle, whose death is recorded in the passage now under consideration. The latter was the brother of John and son of Zebedee; the former was the brother or cousin according to the flesh of our Lord. St. James the Apostle perished early in the Church's history. St. James the Just flourished for more than thirty years after the Resurrection. He lived indeed to a comparatively advanced period of the Church's history, as is manifest from a study of the Epistle which he wrote to the Jewish Christians of the Dispersion. He there rebukes shortcomings and faults, respect for the rich and contempt of the poor, oppression and outrage and irreverence, which could never have found place in that first burst of love and devotion to God which the age of our Herodian martyr witnessed, but must have been the outcome of long years of worldly prosperity and ease. James the Just, the stern censor of Christian morals and customs, whose language indeed in its severity has at times caused one-sided and narrow Christians much trouble, must often have looked back with regret and longing to the purer days of charity and devotion when James the brother of John perished by the sword of Herod.