John the Baptist in Matthew 14, and not Stephen in Acts 7, was the first Christian martyr. Why, then, is Stephen so widely considered as the first? Is it not because the entire life and work of the Baptist has been effectively buried by too many writers and preachers? Have they not crowded him out of the Christian dispensation? Have they not relegated him back into the Old Testament, or into a mythical "bridge dispensation?" Our chapter six, especially, ought to have enough evidence to show that John was entirely Christian. His life was thoroughly Christian and he was no less so in his death. Certain facts about his martyrdom are worthy of extended notice.

"For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias’ sake, his brother Philip’s wife: for he had married her. For John had said unto Herod, It is not lawful for thee to have thy brother’s wife. Therefore Herodias had a quarrel against him, and would have killed him; but she could not: For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly" (Mark 6:17-20).

This Herod was a son of Herod the Great who ruled during the birth of Christ; his mother was a Samaritan. His first wife was the daughter of Aretas (2 Cor. 11:32), king of the Nabathean Arabs, with Petra his capital. Broadus wrote (314): "After many years Herod made proposals of marriage to his niece Herodias, sister to Herod Agrippa I (Acts 12), and wife of his own half-brother, Herod Philip . . . Although accustomed to incestuous marriages in this Herod family, the people must have been greatly outraged at the Tetrarch’s taking the wife of his still living brother, to whom she had borne a child (Salome)." Aretas, after John’s death, made war on Herod and destroyed his army, but Herod was rescued by the Romans. Later, Herod was banished to Lyons, in the south of France, where he and Herodias died miserably.

Flavius Josephus (37?-100 A.D.), a Jewish historian, gives an intensely interesting account of these events in his Antiquities, XVIII, 5, 2. "Some of the Jews believed that Herod’s army was destroyed by God, God punishing him very justly for John called the Baptist, whom Herod had put to death. For John was a pious man and he was bidding the Jews who practiced virtue and exercised righteousness toward each other and piety toward God, to come together for baptism. For thus, it seemed to him, would baptismal ablution seem acceptable, if it were used not to beg off from sins committed, but for the purification of the body when the soul had previously been cleaned by righteous conduct. And when everybody turned to John -for they were profoundly stirred by what he said—Herod feared that John’s so extensive influence over the people might lead to an uprising (for the people seemed likely to do everything he might counsel). He thought it much better, under the circumstances, to get John out of way in advance, before any insurrection might develop, than for himself to get into trouble and be sorry not to have acted, once an insurrection had begun. So because of Herod’s suspicion, John was sent as a prisoner to Machaerus, the fortress already mentioned, and there put to death. But the Jews believed that the destruction which overtook the army came as a punishment for Herod, God wishing to do him harm."

Herod was a wicked man. John reproved him for taking his brother’s wife "and for all the evils which Herod had done" (Luke 3:19, 20). Herodias was worse still, for she it was who maneuvered to kill John, against Herod’s wishes. She knew how wicked she had been in leaving her first husband for his brother, and for allowing her husband to desert and divorce his first wife. When a preacher speaks out about such evil, saying what everyone knows to be true, he offends the wrongdoer. Then the guilty one attacks the preacher of righteousness. "For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved" (John 3:20).

But John did not compromise; he did not hedge; he did not fear. He had not read a book on How to Win Friends and Influence People; he had read the books written by Old Testament prophets. He spoke not as an ordinary individual; rather, he spoke as the voice of God. The Holy Spirit within him had to expose the unholy practices around him. While doing this he was not being impolite; he was simply being obedient to his Lord. The Lord Jesus was the most courteous of men; He was also the most severe in exposing sin and hypocrisy. John was like his Lord.

Herodias hated John so violently and vindictively that she kept plotting his death. She knew that Herod did not want to kill him; therefore, she had to resort to strategy. She kept pouring her poisonous malice into the ears of young Salome who was then perhaps a teen-ager. Slater Brown, in his fictional treatment of John the Baptist, tells how Herodias had hired two cutthroats to seek out and kill John. Her temporary failure only increased her venom. Actually, she hated John because he was a good man.

Machaerus was a summer palace and fortress combined, about seven miles northeast of the Dead Sea. "In the remote and hopeless imprisonment, in one of those deep and dark dungeons which were so cold in winter and hot in summer, the great Baptizer languished for probably more than a year" (Broadus, Matthew; p. 316).

Like an eagle, John the Baptist had been used to the wide open spaces. Like an eagle, he drooped in his narrow cage. Physically strong and active, he craved exercise, fresh air, sunshine and clean surroundings. His prison was without comforts or sanitary facilities. His torture was increased by the fact that he could no longer preach to great crowds. He wanted to see sinners repent of their sins, confess them, and get right with God. He longed to baptize more and still more converts. And he knew that any hour of the day or night his death might be accomplished by the unceasing scheming of Herodias.

Just what made John doubt? He had been telling his crowds that the Messiah was going to lay the axe at the root of the trees, that "Every tree which bringeth not forth good fruit is hewn down, and cast into the fire . . . and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire" (Matthew 3:10-12). But Jesus had not been fulfilling those eschatological predictions; He had not done all that John expected of Him. Yes, He had been preaching and healing, but He had apparently paid no attention to His enemies. He had done nothing about rescuing John from his insufferable prison.

Regarding John’s question as to whether or not Jesus were really the Messiah, Nahum Gale wrote, "It seems probable that John’s question was prompted less by secret unbelief, than by growing impatience at the slowness of Christ’s progress" (The Prophet of the Highest; p. 155). An added comment from Gale: "Despondence and doubt are born of inactivity. Christians who have nothing to do, but to sit and think of themselves, are very likely to become the prey of morbid melancholy, and black and baseless misgivings. The medicine they need is Christian action" (163).

Matthew recorded the action of John in sending a committee of two of his disciples to ask Jesus, "Art thou he that should come, or do we look for another?" (Matthew 11:2, 3). One comfort John had: some of his disciples were allowed to visit him. Those men braved the captors of John to minister to him. Meyer wrote (John the Baptist; p. 111)

"It is very touching to remark the tenacity with which some few of John’s disciples clung to their great leader . . . To be loved like that is earth’s deepest bliss! These heroic souls risked all the perils that might accrue to themselves from this identification with their master; they did not hesitate to come to his cell with tidings of the great outer world, and specially of what HE was doing and saying, whose life was so mysteriously bound up with his own."

Why did not Christ rescue John from his jail? He had raised Jairus’ daughter from the dead (Mark 5:21-24, 35-43); He was able, therefore, to do the lesser thing of bringing John back from a living death. He had healed a maniac (Mark 5:1-20); He could as easily break the bars of Machaerus. He had stilled a storm (Mark 4:35-41); could He not calm the passions of Herod’s family?

G. Campbell Morgan wrote in defense of the Baptist (The Gospel According to Matthew; p. 111): "John was too accustomed to loneliness to be disloyal because he was within prison walls. His hard and rugged life in the wilderness had probably made him quite independent of the soft raiment and luxury of kings’ houses; and one cannot believe there was a tremor in his courage. His question was rather an evidence of the continuity of his courage. The thing that surprised him was that Jesus was not doing exactly what he thought He was going to do . . . in order to understand the question which John sent by his disciples, we must place the works of Jesus into contrast with what John had said of Him before He began His public ministry."

It could be that John expected Christ to bring in "the day of vengeance of our God," a prophetic phrase from Isaiah 61:1, 2, but omitted from Christ’s own reference to His mission in Luke 4:18, 7 9. Instead, Christ was all mercy; He was gentle, helpful, kind, and without any judgment thus far. And He apparently had no word of rebuke at this time for Herod anal Herodias!

James A. Stalker has words of approval for John (239, 249): "First, he put his doubts into words. Secondly, John sent directly to Christ. Thirdly, John never thought of withdrawing his condemnation of the conduct of Herod and Herodias . . . And John had an opportunity of being a courtier, because Herod had cast on him a favoring eye and listened to his preaching with delight."

But how did Jesus answer John’s poignant request? He responded by keeping John’s messengers waiting while "in that same hour He cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind He gave sight." Seeing is believing, and Jesus wanted those two brave men to see for themselves just what their Messiah was doing. Then Jesus said to them, "Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached. And blessed is he, whosoever shall not be offended in me" (Luke 7:21-23).

Miracles were excellent evidences of the Messiahship of Jesus of Nazareth. Jesus cited them to His critics in John 5:36, "the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me." No one else in all the world could do such miracles as John’s disciples saw performed that day. And the phrase, "to the poor the gospel is preached," should give John great comfort. This would assure him that his own preaching ministry was being continued, and it was in very good hands.

After John’s messengers were departed, Jesus spoke in highest praise of John the Baptist (Luke 7:24-35). Perhaps some of this eulogy would reach John in due time. If not, John would still remain faithful. By praising a man too much a strong temptation to pride is placed in his way. Jesus knew what was the right thing to do; we can trust Him in every situation.

God does not bribe people with earthly rewards. The story of job is a classic example.

John the Baptist would be faithful unto death, even though he would be neglected in a dungeon.

We Christians are in a deadly battle against sin, Satan, and all worldliness. We, too, must be faithful unto death.

Our love for God and righteousness must be greater than our love for life itself.

Loyalty to Christ has priority over all earthly bonds. We ought to obey God rather than man. The laws of God are greater than the customs of man.

Why do Christians suffer? Some suffer because of their own former sins; some on account of the sins of others; some because of diseases common to all; some because of carelessness; some because of ignorance; and some because of wars and calamities which affect entire populations. In countries with totalitarian rulers, Christians may suffer persecution just because they are Christians. This is not surprising.

Jesus warned His disciples of the need for courage in the face of persecution. In John 16:2 He said "the time cometh, that whosoever killeth you will think that he doeth God service." And in John 16:33, "In the world ye shall have tribulation: but be of good cheer; I have overcome the world."

Baptism signifies a convert’s death to the world of sin, worldliness and selfishness. If, then, a convert suffers physical death as a consequence of his opposition to sin and worldliness, it is in one sense the logical outcome of his profession of faith. Those who do not suffer martyrdom for their faith are more fortunate than their Lord and His forerunner, as far as a peaceful death is concerned.

To quote Steinman on the death of John (Saint John the Baptist; p. 177): "His death is also, most significant. It prefigured that of all Christian martyrs. They were to die without witnessing the glorious Second Coming, just as John the Baptist died before the fulfillment of the Messianic coming. Christianity has always venerated John the Baptist. The words of Jesus in which He pays him such stirring tribute have never ceased to awake an echo in the hearts of the readers of the gospel."

Again, baptism signifies an entrance into a new life, a life of righteousness, and a life that leads to heaven with its perfections. When John baptized his converts in the Jordan River, his hearers and onlookers would be reminded that their fathers walked through the Jordan toward and into the "land that flowed with milk and honey." John’s martyrdom ended his sufferings, even as it marked the beginning of his eternal rewards in the Heavenly Canaan.

Further, baptism is a pledge of fidelity until death, regardless of the manner of one’s decease. The early Christian martyrs believed this, and they were faithful. Modern Christian martyrs, perhaps in large numbers, are equally true to the Lord. Great will be their reward in heaven. We are engaged in deadly battle against Satan and all his hosts. As in every war the old saying is true, "Cowards die a thousand deaths, the brave but once."

John the Baptist practiced what he preached. He was faithful unto death. He ratified and validated his own baptism. He gave real meaning to it. Henceforth, all men should know that when they asked for baptism, they were risking martyrdom for their faith. IF all men knew this, the proportion of heroes would be higher than it is.

In his courageous stand for righteousness, and in his death, John was a worthy example to all baptized Christians. Stephen, James, Peter, Paul and a host of others were inspired by his faithfulness.

The five martyred missionaries to the Auca Indians in 1956 have inspired thousands of young people to follow in their train! Those five did not die in vain. The widows of some, and the father of one of the martyrs have gone back to those savages in love and with the supernatural power of the Gospel have tamed them and won them to Christ. Such is the superb courage of dedicated Christians. John the Baptist would be proud of them.

The Baptist died a cruel death. It was gruesome, savage, ghastly, hideous. "The oriental tetrarchs, the sons of Herod, disgusted even the Romans themselves, which is saying a great deal" (Steinman, p. 103).

"Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; and when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee" (Mark 6:21, 22). This would be a drunken feast. The dancing would be pagan, but perhaps no worse than is said to occur in some "night spots" of our big and wicked cities.

Salome asked her mother, "What shall I ask?" The limit was half of the kingdom. What could be worth as much? It depends on one’s hatreds and prejudices, or his loves and loyalties. But hatred, not love, ruled Herodias. All the gold in all the kingdoms of the world would not outweigh her aversion to John the Baptist. She must have vengeance at any cost. She had waited a seemingly long time for this moment of triumph. As the hateful mob at the farcical trial of Christ shouted, "Crucify him!" so Herodias told her young daughter to ask for the head of the saintly prophet. But what would a teenager want with a man’s head? And why did she return "with haste unto the king?" Perhaps Herodias scared her, or threatened her, or bribed her. Or perhaps she had by now filled the girl’s heart with evil equal to her own. In any case, Herod was impaled with his own foolish promise. He should have broken it and he knew it. But pride in his drunken oath made him still more foolish. He was afraid to be "chicken!"

How many young men and women, and oldsters also, are as foolish as Herod! When tempted to take the first drink, a person may know it is not smart at all, but because he fears to be different, he yields to temptation. When tempted to dance, the social pressure is almost unbearable. When tempted to gamble it takes a stout heart to resist. But Joseph resisted Potiphar’s wife—and went to jail for it. Daniel resisted Babylonian ways and was promoted, in time. John the Baptist opposed Herod’s sires and was promoted, suddenly, to Heaven.

So John, the first Baptist, died. "Thus ended the tragic destiny of the greatest of the prophets of Israel. John was the first of a long line of martyrs to be beheaded and put to death. These sorrows were the birth-pangs of Christianity" (Steinman, p. 103).

A life-size painting by Guido Reni, Italian artist (1575-1642) hangs in the Chicago Art Institute. Herodias dominates the scene. Resplendent in magnificent clothing, with facial cosmetics worthy of America’s exclusive beauty salons, the wicked wife of Herod looks as beautiful as a tigress standing over its prey, or as a cat after capturing a canary. She looks down with frank pleasure upon the severed head of John the Baptist, the man who baptized the Lord Jesus Christ. What a triumph for her! Here was the man who dared to criticize her conduct. She has killed the man of whom Jesus said, "Among them that are born of women there hath not risen a greater than John the Baptist." Here is the modern Jezebel who tried to kill Elijah but failed, whereas Herodias finally succeeded. What a diabolical deed, what a Satanic success, what a fiendish victory!

Salome, in Reni’s picture, looks on with an attitude of wonder, bewilderment and apparent satisfaction in having done her mother’s bidding. She is so very young to have had a part in this assassination.

The messenger who brought the head on a platter is also very young, a mere boy. He has a knife in his belt. He seems to be quite innocent of all that is going on. Too soon he has learned how wicked some people are.

Behind Herodias are two grown women, also beautifully dressed and coiffured. They are whispering to one another, with a suggestion of sly grins. One can almost hear them say, "The Queen is quite a killer . . . Look what happens to anyone who crosses her . . . That will teach those preachers a lesson . . . She’s as tough as ten lionesses; we’d better watch our step or our heads will roll too."

"And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb" (Mark 6:29).

After seeing the Lord Jesus in heaven, I should like to see John the Baptist and hear him speak.