pels.

73. John, unlike his greater successor, has a highly appreciative notice
from Josephus: "Now some of the Jews thought that the destruction of
Herod's army came from God, and that very justly, as a punishment for what
he did against John, who was called the Baptist. For Herod had had him put
to death though he was a good man, and commanded the Jews to exercise
virtue, both as to justice towards one another, and piety towards God, and
so to come to baptism; for baptism would be acceptable to God, if they
made use of it not in order to expiate some sin, but for the purification
of the body, provided that the soul was thoroughly purified beforehand by
righteousness. Now, as many flocked to him, for they were greatly moved by
hearing his words, Herod, fearing that the great influence, John had over
the people might lead to some rebellion (for the people seemed likely to
do anything he should advise), thought it far best, by putting him to
death, to prevent any mischief he might cause, and not bring himself into
difficulties by sparing a man who might make him repent of his leniency
when it should be too late. Accordingly he was sent a prisoner, in
consequence of Herod's suspicious temper, to Machaerus, the fortress
before mentioned, and was there put to death. So the Jews had the opinion
that the destruction of this army [by Aretas] was sent as a punishment
upon Herod and was the mark of God's displeasure at him" (Ant. xviii. 5.
2). This section is commonly accepted as trustworthy. Superficially
different from the gospel record and assigning quite another cause for
John's imprisonment and death, it correctly describes his character and
his influence with the people, and leaves abundant room for a more
intimately personal motive on the part of Antipas for the imprisonment of
John. If the jealousy of Herodias was the actual reason for John's arrest,
it is highly probable that another cause would be named to the world, and
a likelier one than that given by Josephus could not be found.

74. The first problem that offers itself in the study of this man is the
man himself. Whence did he come? Everything about him is surprising. He
appears as a dweller in the desert, an ascetic, holding aloof from common
life and content with the scanty fare the wilderness could offer; yet he
was keenly appreciative of his people's needs, and he knew their
sins,--the particular ones that beset Pharisees, publicans, soldiers. If a
recluse in