Mark 6:16

After the preaching of the disciples of Christ, and the working of miracles, the Evangelist fitly subjoins an account of the report, which arose amongst the people. Wherefore he says, "And king Herod heard of Him."

This Herod is the son of the first Herod, under whom Joseph had led Jesus into Egypt. But Matthew calls him Tetrarch, and Luke mentions him as ruling over one fourth of his father's kingdom; for the Romans after the death of his father divided his kingdom into four parts. But Mark calls him a king, either after the title of his father, or because it was consonant to his own wish.

It goes on, "For His name was spread abroad." For it is not right that a candle should be placed under a bushel. "And they said," that is, some of the multitude, "that John the Baptist was risen from the dead, and therefore mighty works do shew themselves forth in him."

Here we are taught how great was the envy of the Jews. For, lo, they believe that John, of whom it was said that he did no miracle, could rise from the dead, and that, without the witness of any one. But Jesus, approved of God by miracles and signs, whose resurrection, Angles and Apostles, men and women, preached, they chose to believe was carried away by stealth, rather than suppose that He had risen again. And these men, in saying that John was risen from the dead, and that therefore mighty works were wrought in him, had just thoughts of the power of the resurrection, for men, when they shall have risen from the dead, shall have much greater power than they possessed when still weighed down by the weakness of the flesh. There follows: "But others said, that it is Elias."

For John confuted many men, when he said, "Ye generation of vipers." It goes on: "But others said, that it is a prophet, or as one of the prophets."

Is seems to me that this prophet means that one of whom Moses said, "God will raise up a prophet unto thee of thy brethren." [Deut 18:15] They were right indeed, but because they feared to say openly, This is the Christ, they used the voice of Moses, veiling their own surmise through fear of their rules. There follows: "But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead." Herod expressly says this in irony.

Or else, Herod, knowing that he without a cause had slain John, who was a just man, thought that he had risen from the dead, and had received through his resurrection the power of working miracles.

But in these words Luke bears witness to Mark, to this point at least, that others and not Herod said that John had risen; but Luke had represented Herod as hesitating and has put down his words as if he said, "John have I beheaded, but who is this of whom I hear such things?" [Luke 9:7] We must, however, suppose that after this hesitation he had confirmed in his own mind what others had said, for he says to his children, as Matthew relates, "This is John the Baptist, he has risen from the dead." [Matt 14:2] Or else these words are to be spoken, so as to indicate that he is still hesitating, particularly as Mark who had said above that others had declared that John had risen from the dead, afterwards however is not silent as to Herod's plainly saying, "It is John, whom I beheaded: he is risen from the dead." Which words also may be spoken in two ways, either they may be understood as those of a man affirming or doubting.

“And they asked him, What then? Art thou Elijah? and he said, I am not.” No one can fail to remember in this connection what Jesus says of John, “If ye will receive it, this is Elijah which is to come.” How, then, does John come to say to those who ask him, “Art thou Elijah?”, “I am not.” And how can it be true at the same time that John is Elijah who is to come, according to the words of Malachi, “And behold I send unto you Elijah the Tishbite, before the great and notable day of the Lord come, who shall restore the heart of the father to the son, and the heart of a man to his neighbour, lest I come, and utterly smite the earth.” The words of the angel of the Lord, too, who appeared to Zacharias, as he stood at the right hand of the altar of incense, are somewhat to the same effect as the prophecy of Malachi: “And thy wife Elisabeth shall bear thee a son, and thou shalt call his name Jo …

91. Matthew continues: “At that time Herod the tetrarch heard of the fame of Jesus, and said unto his servants, This is John the Baptist: he is risen from the dead; and therefore mighty works do show forth themselves in him.” Mark gives the same passage, and in the same manner, but not in the same order. For, after relating how the Lord sent forth the disciples with the charge to take nothing with them on the journey save a staff only, and after bringing to its close so much of the discourse which was then delivered as has been recorded by him, he has subjoined this section. He does not, however, connect it in such a way as to compel us to suppose that what it narrates took place actually in immediate sequence on what precedes it in the history. And in this, indeed, Matthew is at one with him. …

92. Matthew then proceeds with his narrative in the following terms: “For Herod laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother’s wife;” and so on, down to the words, “And his disciples came and took up the body, and buried it, and went and told Jesus.” Mark gives this narrative in similar terms. Luke, on the other hand, does not relate it in the same succession, but introduces it in connection with his statement of the baptism wherewith the Lord was baptized. Hence we are to understand him to have acted by anticipation here, and to have taken the opportunity of recording at this point an event which took place actually a considerable period later. …

But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, “I slew him,” priding himself and glorying in it. For this both Mark and Luke report that he said, “John I beheaded.” But when the rumor prevailed, then he too saith the same as the people.