One interpretation of Mark vi. 20 suggests that the Baptist's first sermon before Herod was followed by another, and yet another. The Baptist dealt with general subjects, urged on the King's attention some minor reforms, which were not too personal or drastic, and won his genuine regard. We are told that he used to hear (the _imperfect tense_) him gladly, and "did many things." It was a relief to Herod's mind to feel that there were many things which he could do, many wrongs which he could set right, while the main wrong of his life was left untouched. Ah! it is remarkable how much men will do in the direction of amendment and reform, if only, by a tacit understanding, nothing is said, or hinted at, which threatens the one sin in which the heart's evil has concentrated itself. But John knew that his duty to Herod, to truth, to public morality, demanded that he should go further, and pierce to the dividing asunder of soul and spirit, of the joints and marrow; and therefore on one memorable occasion he accosted the royal criminal with the crime of which men were speaking secretly everywhere, and uttered the memorable sentence which could not be forgiven: "It is not lawful for thee to have thy brother's wife."
We can imagine how some room in the palace, which had often been the scene of wild riot, would be improvised as an audience chamber, filled with seats, and crowded on each occasion of the Baptist's appearance with a strange and brilliant throng. In the midst, the king and the woman with whom he was living in illicit union; next them her daughter, Salome; around them courtiers and ladies, nobles and pages, soldiers and servants. On all sides splendid dresses, magnificent uniforms, rare jewels, luxurious upholstery, added light and colour to the scene.
The sermon began. As was John's wont, he arraigned the sin, the formalism, the laxity of the times; he proclaimed the advent of the Kingdom, the presence of the King; he demanded, in the name of God, repentance and reform. Herod was, as usual, impressed and convinced; he assented to the preacher's propositions; already he had settled himself into his usual posture for hearing gladly. It was as when we watch summer-lightning playing around the horizon; we have no fear so long as it is not forked.
Presently, however, John becomes more personal and direct than ever before. He begins, in no measured terms, to denounce the sin of men in high places, and holds up the dissoluteness which disgraced the court. As he proceeds, a breathless silence falls on the crowd sitting, or hanging around him, their dresses in curious contrast to his severe garment of camel's hair, their nervous dread in as great contrast to his incisive and searching eloquence. Here were the people clothed in soft raiment, and accustomed to sumptuous fare, bending as reeds before the gusts of wind sweeping fiercely across the marsh.
Finally, the preacher comes closer still, and pointing to the princess who sat beside Herod, looking Herod in the face, he exclaims: "It is not lawful for thee to have thy brother's wife."
We need not dwell on all the terrible details of that disgraceful sin. But every circumstance which could deepen its infamy was present. Herod's wife, the daughter of Aretas, King of Arabia, was still living; as was Philip, the husband of Herodias. The _liaison_ commenced at Rome, when Herod was the guest of his brother Philip, while apparently engaged on a mission of holy devotion to the religious interests of the Jewish nation.
The ground of John's accusation calls for a heavier emphasis than appears in a superficial consideration of the words. He might have said: "It is not expedient; your wife's father will rise in arms against you, and threaten the Eastern border of your kingdom. It is not expedient to run the risk of war, which may give Rome a further excuse against you." He might have said: "This is an unwise step, as it will cut you off from your own family, and leave you exposed to the brunt of popular hate." He might have said: "It is impolitic and incautious to risk the adverse judgment of the Emperor." But he said none of these things. He took the matter to a higher court. He arraigned the guilty pair before God; and, laying his axe at the root of the tree--calling on Herod's conscience, long gagged and silent, to take part in the impeachment--he said, in effect: "I summon you before the bar of God, and in the pure light which streams from his holy Oracle, your consciences being witnesses against you, you know perfectly well that it is not right for you to be living as you are living. 'Thou shalt not commit adultery.'"