This is John, whom I beheaded; he has been raised from the dead!

 

 And they cast out many demons, and anointed with oil many who were sick, and healed them.  

 

Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist has risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  

 

Then an opportune day came when  Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

 

- Mark 6:13–29 

 

Yesterday we read that Jesus went out from Capernaum and came to His own country of the town of Nazareth in Galilee, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching. And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.

 

  And they cast out many demons, and anointed with oil many who were sick, and healed them.  This first verse appears as part of the story in yesterday's reading (above), in which we're given the first missionary journey of the apostles.  It describes what has taken place on that mission, and Christ's power evident in this new ministry.  It is an important contextual setting for the story of King Herod and John the Baptist.

 

 Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist has risen from the dead, and therefore these powers are at work in him."   As Christ becomes more well-known, the powers that rule for Rome have taken note of Him and His ministry.  This King Herod is Herod Antipas, the son of Herod the Great, king of Judea, who slew the infants in Bethlehem (Matthew 2:16).  Herod Antipas was technically the governor of Galilee, but he was popularly called king.  He knows that John the Baptist performed no miracles while he was living, but now believes John has been raised from the dead, thinking powers are at work in him (having heard of the miracles of Jesus).  So, therefore, my study Bible notes, he fears John more dead than alive.

 

 Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  My study Bible explains that Elijah was expected to return and work signs before the second coming of the Lord (Malachi 4:5).  The Prophet is interpreted by some, it says, to be a reference to the Messiah, the One foretold by Moses (Deuteronomy 18:15).  Others interpret this to mean a new prophet had arisen.  

 

 But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  The story of the beheading of John the Baptist is given parenthetically.  It explains John's earlier death so that hearers would understand why Herod would think that John had risen from the dead.  My study Bible notes that Herod, with his wealth and soldiers feared John, who was a man who lived in poverty and was clothed in camel's hair (Mark 1:6).  It calls this a testament to the power of personal holiness and integrity, and also to the people's perception of John, as he was held in the highest esteem (Mark 11:32).  The reason why Herod's marriage was not lawful was because his brother was still living.  

 

 Then an opportune day came when  Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.  Here the story is given of the death of John the Baptist.  For Christ's Jewish contemporaries Herod's court is scandalous.  To allow a daughter to dance before these men is a violation of notions of modesty and protection, an open encouragement of lasciviousness.  The extravagance of Herod's possibly drunken oath, to give the girl "whatever you want" also tells us something about his character.  The girl's immediate acceptance of the word of her violent mother is another indication of the spiritual ills of this court.  We should keep in mind, as indicated above, that John was so highly revered among the people as a holy man that Herod had protected him.  But even so, Herod is of such a weak character that he cannot back down from his oath sworn to the girl in front of the others.  The bloodthirsty nature of a prophet's head presented on a platter by a "pleasing" daughter at a birthday feast needs no elaboration.

 

 In the tradition of the Orthodox church, the beheading of John the Baptist is remembered on August 29th with a day of fasting.  This same date of commemoration for the martyrdom of John the Baptist is also held in the Catholic and Anglican churches.  My study Bible explains that as part of God's plan of salvation, John's martyrdom allowed the coming of the Messiah to be announced to the souls in Hades, for John was the forerunner of Christ there as well as on earth.  There is a Matins hymn for that day which proclaims of John, "Your tongue, which constantly speaks of God, has preceded Christ into death and is sent to preach Him to those in Hades."   This is the way in which the Church views the full story of St. John the Baptist; as a martyr, death did not stop him from fulfilling his holy mission and service to God, even continuing his role as forerunner ("Forerunner" is one of his titles in the Church).  This reflects again something observed in yesterday's reading and commentary, the spread of the gospel even after it is seemingly stopped or suppressed.  Just as Jesus compared the growth of the Kingdom to a mustard seed producing a large plant that can give shade to the birds of air, so we find that, like a plant that can emerge even through cement or rocks, in the tradition of the Church, John the Baptist's martyrdom did not stop his mission or ministry, just as Christ's death opened the way for Resurrection and Pentecost.  We can view the terribly bloodthirsty, greedy, self-indulgent story of King Herod's birthday party as exemplifying characteristics that are aligned with the works of evil in the world, and perceive this story in some sense as that of two opposing spiritual forces "hidden in plain sight" as the saying goes.  For this really is the overall story of Christ's saving mission and ministry in the world.  What looks like defeat is usually a step toward a new expansion of the mission in one form or another, which we cannot predict.  Indeed, it is the entire story of salvation, from the Old Testament through the New.  It teaches us once more that regardless of what we think we see in the world, we also look to realities behind appearances, and our work in our present generation is simply to always remember whom we serve and what things we must be about (John 14:23-24).  For as faithful, we each have our own service and missions to live our faith.

 

 

 

 

 

 

 

 

I want you to give me at once the head of John the Baptist on a platter

 

 And they cast out many demons, and anointed with oil many who were sick, and healed them.  

Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased  Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

 

- Mark 6:13–29 

 

Yesterday we read that Jesus came to His own country of Nazareth in Galilee, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do not might work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.   

And they cast out many demons, and anointed with oil many who were sick, and healed them.  This verse was also included in yesterday's reading; as noted there my study Bible comments that to anoint the sick with oil has not only medicinal value but also sacramental.  God' healing power is bestowed through creation, and there are various examples of such throughout Scripture (Mark 5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:1-12).  In such a way, oil is also a vehicle of God's mercy and healing in the Church (James 5:14).  This verse, however, seems to be included with today's reading so that we understand the one that follows.  The disciples' successful first apostolic journey, manifesting the casting out of demons and healing via Christ's shared power, sets the context in which Herod has become aware of Jesus.

 

 Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."   This King Herod is Herod Antipas, the son of the one who killed the infants in Bethlehem (Matthew 2:16).  Although technically a governor, my study Bible says, he was popularly called king.  Although he knows that St. John the Baptist worked no miracles while living, Herod now believes that John has been raised from the dead, and the things happening in Christ's ministry are powers at work in him.  Therefore, my study Bible points out, he fears St. John the Baptist more dead than alive.  

Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  These are still references to the observed power at work in Christ's ministry.  Elijah was expected to return and to work signs before the coming of the Lord (Malachi 4:5).  The Prophet, according to my study Bible, is interpreted by some to be a reference to the Messiah, the One foretold by Moses (Deuteronomy 18:15).  But others interpret it as meaning simply that a new prophet had arisen. 

But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased  Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.  My study Bible explains that this account of the death of St. John the Baptist is given parenthetically.  That is so that readers will understand that his earlier death has resulted in Herod thinking that John had risen from the dead. 

 

 There is a lot to "unpack" in today's reading.  It's most interesting in terms of what we might observe about Herod Antipas, and in fact, about the whole lineage of Herod the Great.  This was a family known for its bloodthirsty practices even in a time when ruthless power and ambition were something normal for rulers.  We already know of Herod the Great (Herod Antipas' father) and his slaughter of the innocents of Bethlehem, and we can learn something from it to give us insight into what we read here of the behavior in Herod Antipas' court.  First let us understand that Herod Antipas in today's story is the ruler of Galilee, and that he rules for Rome.  His brothers ruled other provinces of Israel.  We first note that Herod begins to become suspicious and even paranoid as he makes note of the "powers at work" in the apostles and generally speaking in the ministry of Christ.  As he is a king who serves Rome, part of a family of ruthless rulers who killed their own family members for power, he is always going to be alert for any other sources of power, or people who seem to wield power in his jurisdiction.  Like his father, who killed the infants of Bethlehem out of jealous protection of his own power when he heard about the birth of Christ, Herod Antipas also is going to jealously guard power and authority.  This will also extend to a desire to control whatever is of worth in the province, including those who are influential.  St. John the Baptist himself was a highly influential figure in his time, as he was popular with the people and widely seen as a holy man.  So, when John the Baptist denounced the marriage of Herod and Herodias, as she had been married to his brother and the brother was still living, this is perceived as a threat.  According to this story, it is particularly the ambitious Herodias who hates the Baptist for this, as John has suggested their marriage is not lawful.   Subsequent actions of this particular king and queen reveal their historical (and eventually, failed) ambitions, ending in exile.  But for now let us focus on the story, because it exposes all the unleashed and unregulated desires of this court.  To have a daughter dance before powerful men would have been scandalous to the Jews in the first place, and yet this is fine for Herodias.  It is also used as part of her scheming ambition.  Such is the hatred of Herodias for John that she wanted to kill him.  But Herod himself is a little more sophisticated with regard to the power of holiness, in the sense that he understands John is something special and different, set apart.  Herod knew enough so that he feared John, knowing that he was a just and holy man, and he protected him.  Moreover, John must have obliged somewhat the king's curiosity and possible desire to learn from him, because when he heard John, John did many things, and Herod heard him gladly.  But this is Herod's birthday, and he's in an expansive mood.  He gave a feast on his birthday for his nobles, the high officers, and the chief men of Galilee.  He's so carried away by the dancing of Herodias' daughter in front of himself and all of these important men of his kingdom, that he swears to her a rash oath:  "Whatever you ask me, I will give you, up to half my kingdom."  There is a reason why this proves to be an opportune day as the Evangelist describes it.  Herod is vulnerable to his passions and has let them get the better of him; Herodias has understood this and will make the most of it.  She eagerly advises her daughter, who has such little sense of herself that she must ask her mother what to request.  Herodias has a ready answer for the daughter who seems merely an extension of herself:  "The head of John the Baptist!" Her daughter takes this vivid and bloodthirsty sense yet another step further:  "I want you to give me at once the head of John the Baptist on a platter."   It's seems an illustration of the principle behind Jesus' indictment of the scribes and Pharisees:  "For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves " (Matthew 23:15).  Although Herod is exceedingly sorry, He does not have the courage nor the discipline to stand up to the pressures of the court.  So, because of the oaths and because of those who sat with him, he did not want to refuse her.  It's in some way reminiscent of St. Peter's collapse of nerve before a servant girl when he denies Christ three times (Luke 22:55-62).  So in Herod's court, and in his conduct, we see the excesses of extreme passion:  ruthless ambition, a lack of all proper respect for boundaries (including the protection both of holiness and of human life), an inability to "lose face" in front of the great men of his court, a young girl's seductive dance.  All of these are antithetical to traditional Christian values of discipleship, and the point of seeking self-mastery in the disciplines of the church, including the ability to be humble, to "bear a little shame," in the words of one Orthodox priest who writes authoritatively on that subject (see this book by Fr. Stephen Freeman).  Herod has no self-control, even though he has some kind of awareness of holy power; he has no ability to say no in these circumstances.  And there, we come to the traditional practices of Lent (fasting, almsgiving, prayer), and their aim to help us to develop greater spiritual self-discipline -- and especially a greater detachment from our passions.  Every indulgence is here, and so are the bloodthirsty and deeply unjust results.  Note this is especially true of the lack of respect for innocence, whether it be of a child (Herodias' daughter) or of the holy man and prophet, St. John the Baptist.  The other sense of "appetite" at play here is the desire to claim more power.  There are two types of power at work to contrast:  the holy power of Christ's ministry including now in His apostles and that of St. John the Baptist, and the material power of Herod and the rest of his court.   We have recently been given to understand the response of Christ's neighbors from His hometown to the abilities He expresses; they both marveled and were offended (see yesterday's reading, above).  John's holy power elicits similar responses:  Herod marvels over his prisoner and has a curiosity as if examining a rare jewel or delightful new discovery, but Herodias is deeply offended and envious of St. John's capacity to limit her ambitions and material power.  Here we meet with the force of envy that will be the ultimate culprit in the desire to murder Jesus (Matthew 27:17-18).  For a holy power such as the one that works in Christ's ministry is not to be owned nor controlled nor limited by anybody; neither can it be harnessed for an exploitable outcome or end.  This holiness may, in fact, touch any of our lives.  But it will be up to us to either receive it and follow where it leads us, or we will stumble in the attempt to exploit it and use it.  Let us consider how priceless the gift of grace, and how we so easily stumble, as the Scriptures teach us.

 

 

 

 

 

 

 

This is John, whom I beheaded; he has been raised from the dead!

 

 Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  

 

For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

 

- Mark 6:14–29 

 

On Saturday, we read that Jesus and came to His own country of Nazareth, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.   

 

 Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."   My study Bible explains that this King Herod (also known as Herod Antipas) was the son of the one who slew the infants in Bethlehem (Matthew 2:16).  Although he was technically a governor of Rome, he was popularly called king.  He knows that John the Baptist had worked no miracles while living, my study Bible explains, but he now believes that John was raised from the dead, and so powers are at work in him.  Hence, he fears John more dead than alive.

 

 Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  According to a prophecy of Malachi, Elijah was expected to return and to work signs before the second coming of the Lord (Malachi 4:5).  The Prophet, my study Bible says, is interpreted by some to be a reference to the Messiah, the One who was foretold by Moses (Deuteronomy 18:15).  Others interpret it as simply meaning that a new prophet had arisen.  

But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"    My study Bible comments on the fact that Herod, with his wealth and soldiers, feared John -- a man who lived in poverty and was clothed in camel's hair (Mark 1:6).  It notes that Herod's fear is a testament both to the power of personal holiness and integrity, and also to the people's perception of John, as they held him in the highest esteem (Mark 11:32).  

 

For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.   Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.   This story of the arrest and beheading of John the Baptist comes as a parenthetical account, so that we understand why Herod would think that John had risen from the dead.    

My study Bible (and the text) emphasizes the fear that Herod has of Jesus, because Herod fears that Jesus is John the Baptist returned from the dead.  This is the way that Herod explains to himself the power that is revealed in Christ's ministry of miraculous healings and casting out of demons.  What it teaches to us, remarkably, is Herod's lack of understanding of spiritual matters.  Indeed, this understanding on the part of listeners is quite important.  Herod Antipas knew that John the Baptist was a holy man; John was widely revered as a holy figure in his own time, and many of Christ's disciples were first those of John the Baptist, John having directed them to Jesus (John 1:35-51).   Despite the depravity of Herod's family (his father, Herod the Great, was known for his ruthlessness even in a time of ruthless rulers), the text tells us that "Herod feared John, knowing that he was a just and holy man, and he protected him."  In this location and elsewhere we're told of a kind of fascination that Herod Antipas has for the holy.  It is almost as if he views John here as a kind of unusual treasure which he can marvel at; we're told that when Herod heard [John the Baptist], he did many things, and heard him gladly.  We can see a similar pattern with Jesus, in the passage in which we read that Pilate sent Jesus to Herod when Pilate found that Jesus was from Galilee (Luke 23:6-12).  There, we're told that "when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him. Then he questioned Him with many words, but He answered him nothing."  Herod, disappointed, sends Jesus back to Pilate -- but not before "Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe."  We can see a kind of a pattern.  In today's reading the story is not about a contemptuous punishment for failure to cooperatively amuse, but the treatment of the holy virtually amounts to the same thing -- as a kind of testimony of what blindness and darkness does.  John's Gospel tells us that "the light shines in the darkness, and the darkness did not comprehend it" (John 1:5), and this pattern is upheld in these stories.  In the darkness of the court of Herod, both John the Baptist and Jesus shine as the light of holiness, of God's truth and presence.  But in Herod we see a lack of comprehension, as he seems to see both as objects for his acquisition and privileged pleasure.  The merciless acquisitiveness of this environment is clear in the story:  Herod's scheming wife, Herodias, simply wants John put to death so she can get rid of his troublesome voice opposing their marriage in the name of Jewish law.  This again, is a picture of darkness, as it is similar in motivation and content to the "rulers of this age" as mentioned by St. Paul, who could not understand what was being done in crucifying Christ (1 Corinthians 2:7-8).  The "rulers of this age" in this case refers to the demonic powers behind such acts attacking and opposing holiness, and seeking to exterminate God's influence from the world; they cannot understand their condemnation that results, let alone the power of holiness that transfigures the death of Christ into the greatest weapon against death itself (the final enemy) that ever was or will be.  Herodias similarly believes she will get what she wants, but neither she nor Herod would truly benefit from her deadly political scheming in the long run, and both would die out of power and in exile.  The lasciviousness of this court -- allowing a daughter to dance before men gathered under such circumstances -- would have been scandalous to Jewish readers of the time.  This is in addition to the king's childish and rash behavior, swearing such an oath, and unable to back down from it because of his nobles, the high officers, and the chief men.  This is a picture of extravagance in every wrong direction (even the gruesome) and through every passion, and we see its effects.  What Herod wishes to do in his interactions with the Baptist, and later on with Christ, is use them for his amusement.  This is what one does with a possession, a captive -- or perhaps with some form of treasure, a bauble purchased for delight.  And here we come to a sense of how not to approach the holy, the treasures of faith, and Christ Himself.  For God offers us a gift, and if we cannot recognize the Giver, then we don't understand the gift nor its real value for us.  For this is a gift to transform who we are into something transcendent of our start, which leads us into deeper beauty in freedom, not ownership.  God's power asks us not for our ways to use it, but for our hearts and minds so that we grow in what it offers, and discard the things to which we cling which are not part of its beauty and truth.  Herod can only understand holy power in terms of demons and ghosts, not the redemptive power of Christ and the gift of the Holy Spirit freely given to all who can accept.

This is John, whom I beheaded; he has been raised from the dead

John the Baptist, Angel of the Desert.  17th century Russian icon

And they cast out many demons, and anointed with oil many who were sick, and healed them.

Now King Herod heard of Him, for His name had become well-known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."  Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.  Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

- Mark 6:13-29

Yesterday we read that Jesus went out from Capernaum and came to His own country Nazareth, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do not mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.

 And they cast out many demons, and anointed with oil many who were sick, and healed them.  Today's reading begins with the last verse from yesterday's (above), giving us a framework for what is happening.  The apostles have been sent out on their first missionary journey, and so Jesus' ministry is not simply expanding, but it is also becoming more known for the marvelous works that accompany it.

Now King Herod heard of Him, for His name had become well-known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."  King Herod Antipas is the son of the King Herod the Great who slew the infants in Bethlehem (Matthew 2:16).  He is technically the governor of Galilee (also titled tetrarch), but popularly called a king.  Herod is aware that John the Baptist did not perform miracles.  But now he suspects that Jesus is John risen from the dead, and therefore these powers are at work in him.  Today's reading unfolds the story of the Baptist's death at Herod's hands.  My study bible comments that Herod fears John more dead than alive.

Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  The prophet Elijah was expected to return and work signs before the coming of the Lord (Malachi 4:5).   The Prophet is interpreted by some to be a reference to the Messiah, my study bible says; that is, the One foretold by Moses (Deuteronomy 18:15).  Others interpret this as simply meaning that a new prophet had arisen.

But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!"  We can understand the fear of Herod, as he supposes that John the Baptist has been raised from the dead -- effectively with great powers he did not have during his ministry -- whom Herod himself had beheaded.

For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her.  Because John had said to Herod, "It is not lawful for you to have your brother's wife."  Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him.  And when he heard him, he did many things, and heard him gladly.   This explanation, and the story of John the Baptist's death, is given parenthetically in the Gospel, explaining what has happened previously, and Herod's fear that John has returned from the dead.  Herod had married his brother's wife, Herodias, while his brother was yet living.  This was in opposition to the laws of marriage of the Jews, and so John the Baptist had spoken publicly against it.  Herodias wanted to kill him, we're told, but Herod, on the other hand, had a sense of John's righteousness and holiness, and so he protected him.  He also apparently delighted to listen to him.  It seems that Herod knew John's revered popular status as a prophet and holy man among the people.  My study bible notes that Herod feared John.   With all his wealth and soldiers, Herod feared a man who lived in poverty and was clothed in camel's hair (1:6).  My study bible calls this a testament both to the power of personal holiness and integrity, and also to the people's perception of John, for they held him in the highest esteem (11:32).

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."  And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.  There are a few things we can note about this story.  First of all, there is the temptation to swearing oaths, which Herod gives in to with an over-lavish promise to Herodias' daughter.  In effect, he sets his own trap for himself.  Moreover, contemporary hearers would be scandalized to know that parading a daughter in such a display and in such a setting was a violation of her modesty, in accordance with the cultural standards of the time.  The violence and gore of the holy man's fate -- and the relationship between mother and daughter -- testifies in and of itself to the excesses of thirst for power on display, and its consequences.

In a certain light, we may consider today's story from the Gospel illuminating for Lenten meditation.  The excesses of the court of Herod are instrumental in pointing out to us the wisdom of traditional practices of Lent, and the things we need to consider at this time.  There are first of all the great expenditures of lavish wealth meant to show off the king's (and his kingdom's) power and reach.  We can imagine what sumptuous feast must have been served, showing off the far extent of the Empire's trade in its exotic fares and spices, the skill of the king's cooks and servants, and the possibly the sophistication of luxuries available to them.  And yet in the midst of beauty and royal splendor, the selfish and ruthless acquisition of power for its own sake is at play.  It corrupts the relationship between mother and daughter, not only with disrespect for her daughter's own modesty and integrity of her body and being, but with the "teaching" of the skill of murder for the sake of absolute power.  That there is no regard whatsoever for the holiness for which John the Baptist is widely known and revered by the people doubles this effect.  The king's over-indulgence in swearing a rash oath to his stepdaughter teaches us something as well, for not only are oaths generally things to avoid, but they also present to us great temptation -- a trap we easily fall into, as illustrated here.  Oaths often give us a sense of control and power, but we see even that slip immediately through the king's hands, as his wife uses the opportunity to her own perceived advantage.  And there we have another casualty of relationships based merely on power and the acquisition of authority, and not on love:  manipulation for its own sake as a kind of victory, as a way to operate in the world in which we delude ourselves regarding our own capacity for intelligence and cunning and what it says about us.  These things are instrumental not only as cautionary tales for those who take the faith of Christ seriously, but in particular at this time of Lent, when we are meant to go within more deeply, to take time out from our usual frenetic activities, and consider what is most important to our faith.  This is a time when we are meant to consider what is most important for the good of our body, soul, and spirit.  Our practices of focus on the interior life should give us pause to consider what it is we chase in life, what's most important to us, what is really worthwhile, and where we might to pull back and reconsider how we might live a little differently -- for that's the real meaning of repentance, or "change of mind."  John the Baptist himself remains a figure of importance, especially at this time, for both he and his disciples teach us what it means to stick to the real business of our faith at all times, through thick and through thin.  Not only does he continue with his faith and ministry through his imprisonment, but he dies a heroic death, a martyr to his faith.  In the tradition of the Church, he precedes Christ to those who have passed, proclaiming the coming of Christ in Hades, as forerunner both to the living and the dead.  The detail added in the final verse gives us the disposition of John's disciples, they stick faithfully and soberly to the business at hand, accepting all that has come, and doing what is necessary for their faith.  All of this teaches us something about this time, in which the world faces an epidemic to consider our response to:  Who are we really?  What are we to be about?  How do we get down to the real things of Lent we need to focus on, especially now?  I could make a bad joke about losing one's head -- but let us consider the case in which at times like these, we need to think about the things to which we dedicate ourselves, and the things we're better off in letting go and getting down to the real business of life such as it is now.  Such circumstances have the capacity to really focus our energies on where effort is needed, and to let go of what is extraneous to our health on all levels of our being.  Let us consider to what we dedicate ourselves, and what is most important and essential in our lives now, just like, in our tradition of Lent, we are supposed to do.  The icon above depicts John the Baptist, particularly titled as Angel of the Desert.  In many Orthodox icons, he is depicted with wings, as this gives us an understanding of his role (similar to the angels) as messenger.  In fact, the word angelos means messenger in Greek.  (It should be noted that for the most part, depictions of angels with wings, such as Gabriel or Michael, are also symbolic of their status as divine messengers.)   John is also called Angel of the Desert in this icon for his dedication to the things of God, putting material things second to his purpose, as he was called as prophet and forerunner, and the one of whom Jesus said, "among those born of women there is no one greater than John" (Matthew 11:11, Luke 7:28).