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.

 

 

 

 

 

 

 

Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ! Who is the one who struck You?

 And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"

- Matthew 26:57-68

Yesterday we read that while Jesus was still speaking to His disciples in the garden of Gethsemane, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done so that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.

 And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  We note Peter's native courage; he at least followed Him at a distance to the high priest's courtyard.  My study bible comments that the people misunderstand Christ's words as reported in John 2:19-21.  There were some Jews who believed that the temple would be destroyed and a new one built by the Messiah.  What is indicated by Jesus' silence?  Most likely He understands the closed minds and hardened hearts of this court and these witnesses; none are interested in His truth.

And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"  Jesus responds to the command of the high priest, putting Him under oath by the living God.  Although He knows these men do not act in good faith, His respect for the institution of the high priest has always been consistent.  He quotes from Psalm 110 and Daniel 7:13, and confesses that He is the Messiah;  that is, He is both fully Man and fully God.  Only a divine One could sit at the right hand of the Power, and share authority with the Father.  My study bible says that this statement was clearly understood by the high priest to be a claim of equality with God the Father.   For a mere human being to claim this was punishable by death (Leviticus 24:16).  Christ, however, is both human and divine, and therefore this declaration of equality is not blasphemy.  Let us note the deterioration of propriety in this court, against their own Law, set first by the example of the high priest.  According to Leviticus 21:10 it is a violation of the Law for a high priest to tear his clothing (a common response to blasphemy against God).  It's an indication in the text of the open rage at work here, and the lack of honor for the office.  The mocking of gifts of prophesy and deliberate humiliation and abuse of Jesus tells us all we need to know about this court's (and their officers') respect for the things of God.

I'm always struck by the humiliating and abusive behavior in the court, and in particular toward Jesus after sentencing.  It seems somehow exceptionally blasphemous in and of itself.  Even if there were sincerity in the pronunciation of the verdict of blasphemy, to ridicule by using terms of prophesy seems particularly odious for members or officers of a court established through Mosaic Law to preserve a spiritual heritage based in prophesy.  St. Chrysostom has an extensive comment on the inclusion of these particular acts of humiliation against Jesus.  He comments with admiration on the self-restraint (in contrast to the high priest) of the disciples who carefully preserved every detail in the Gospel, and says that it clearly shows their disposition to love the truth.  He writes, "They relate with all truthfulness the things that seem to be opprobrious. They disguise nothing. They are not ashamed of anything. Rather, they account it as a very great glory, as indeed it was, that the Lord of the universe should endure to suffer such things for us. This shows both his unutterable tenderness and the inexcusable wickedness of those men who had the heart to do such things to Him that was so mild and meek."  What this does for us is several things, among which is a teaching about injustice and bullying.  If, as His followers, we are to see in Him in the face of others, then how do we see any such circumstance, in which a "mild and meek" person is treated brutally?  What do we observe if the holy things, such as prophesy, are used or abused in the service of such behavior, even to denounce one who is supposedly blasphemous?  What are we to see where forms of brutality and violence rule, even supposedly in the nominal service to what is holy?  Christ goes there for us and asks us to watch; His disciples shy away from reporting none of the humiliating details of what He voluntarily endured.  The great and transcendent truth here is that the world, regardless of its harsh treatment, cannot be the judge of our worth.  That judgment belongs only to the One who underwent this humiliation, who stands in our place and takes on all the worst that the world can offer.  Injustice is illuminated here, the doors are thrown wide open for us to observe and understand what sin really is, what giving full vent to rage and envy and selfishness can mean.  Our Lord has taken on this part to show us the truth.  Let us have the courage to follow His lead and see for ourselves this reality, living as He asks us to live and not turning a blind eye to His love that teaches us to do so.  For this is how we live the Kingdom even in this world.

Give me John the Baptist's head here on a platter

 At that time Herod the tetrarch heard the report about Jesus and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him."  For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.  Because John had said to him, "It is not lawful for you to have her."  And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet.  But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod.  Therefore he promised with an oath to give her whatever she might ask.  So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter."  And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her.  So he sent and had John beheaded in prison.  And his head was brought on a platter and given to the girl, and she brought it to her mother.  Then his disciples came and took the body and buried it, and went and told Jesus.

- Matthew 14:1-12

Yesterday we read that when Jesus had finished teaching in parables, He departed from there.  When He had come to His own country, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works?  Is this not the carpenter's son?  Is not His mother called Mary?  And His brothers James, Joses, Simon, and Judas?  And His sisters, are they not all with us?  Where then did this Man get all these things?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country and in his own house."  Now He did not do many mighty works there because of their unbelief.

 At that time Herod the tetrarch heard the report about Jesus and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him."  For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.  Because John had said to him, "It is not lawful for you to have her."  And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet.  But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod.  Therefore he promised with an oath to give her whatever she might ask.  So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter."  And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her.  So he sent and had John beheaded in prison.  And his head was brought on a platter and given to the girl, and she brought it to her mother.  Then his disciples came and took the body and buried it, and went and told Jesus.  The story of the beheading of John the Baptist is given parenthetically, so that we as readers might understand Herod's feelings in response to Jesus' ministry.  Herod fears Jesus' power, that John is risen from the dead.  It is another dimension of holy power.  When John was alive, Herod feared both John (Mark 6:20) and also the people (as Matthew's account tells us), because John was widely held to be a prophet.  It is a testament, my study bible says, both to the power of personal holiness and integrity, in addition to the people's perception of John who was held in the highest esteem.  In some sense we must understand, John, in his criticism of Herod and Herodias' marriage, speaks for the people.  He speaks for their faith.

It is a sad and pathetic thing that John the Baptist died at the hands of Herod over a seemingly trivial affair:  the dance of Herodias' daughter.   It's a flimsy pretext over which to commit a grave execution of this greatest of prophets.  It tells us something about the foolishness of oaths.  This is a subject we may not take very seriously in the modern world.  Politicians in modern democracies have a reputation of breaking promises -- saying one thing and doing another, or perhaps saying opposite things from one day to the next.  As such, truth becomes a rare and precious commodity on ever more profound levels.  Jesus has preached specifically against the practice of oaths in the Sermon on the Mount, and especially about the power of personal integrity (5:34-37).  In today's reading, we are given to understand the rash character of Herod's oath to Herodias' daughter in front of his nobles and other important people of his kingdom.  How is his power used?  In what service?  Ultimately it is the king himself who is used by Herodias to achieve her own power-hungry ends.  All of it can be characterized by thoughtlessness and the selfish desire for gain.    The story presents us with the contrast between a self-centered drive for social and political power and those who serve God.  First and foremost, John's ministry was an expression of total devotion to God.  His radical humility was in stark contrast to the sumptuous and self-indulgent court of Herod and Herodias.  Herodias' daughter's dance itself would have been shocking for the religious and social customs of the time concerning young women and protection of their modesty.  Again, a stark contrast to the disciplined ascetic figure of John and his disciples.  This story presents us today with a choice in our own time which has been accustomed to the pursuit of power or social status and a question about our own gratification in life.    What do we live for?  What do we serve?  Moreover, we are asked to consider John's death as a martyr.  The holy is trampled upon so easily by ignorance, selfishness, even this ugly, lurid picture of self-indulgence.  Does this in any way diminish John?  Would it diminish you or I should we choose to be as devoted to God as John's example?  These are all questions we are still asked to consider for our own lives in modern times.  How precious is your personal integrity?  What does it call you to do?  How does it call you to live?  Don't let the pettiness and selfishness and even the focus on triviality of the world get in the way of living as we're called to live.  There is so much more to life than even kings have found to live for.

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 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 came to His own country, 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 more than 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.  Now King Herod heard of Him, for His name had become well known.  While Jesus' disciples now are sent out, with power to heal and cast out demons, King Herod comes to hear of Him.  Herod is Herod Antipas, who is the son of Herod the Great (he who commanded the slaughter of innocents in Bethlehem at the time of Jesus' birth).  Herod Antipas is the governor of Galilee, called a king in popular language. 

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.    Here we are given a flashback regarding the death of John the Baptist.  My study bible says that "early Christians regarded John the Baptist with utmost esteem.  Here, Mark shows John's fearlessness in telling the truth."  We note Herod's fear of the Baptist, a testimony to John's righteousness, that he was a just and holy man.  My study bible says, "The royally clad Herod was frightened of a man clothed in camel's hair, a servant of God who lived out in the desert."  But even this man who lived material power, raised in a ruthless environment of his father Herod the Great, has a kind of respect or fear of John's holiness, another kind of power.

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 is a contrast of material power and its corruption, a place where any indulgence becomes an occasion for the use of that power -- and its incompatibility with holiness, with the power that is of God, of righteousness.  The corruption of Herodias, upon whom there are no real restrictions in terms of using power to shore up position, runs right through this family, her husband and her daughter.  Herod makes a lavish promise at his birthday, and wife and daughter take advantage.  The king cannot go back on a promise made with an oath and before the guests of the royal court.

The Gospels contrast for us state or material power with the power of holiness, with (in this case) John's righteousness.  John's fearlessness in speaking out has landed him in Herod's prison.  And yet the king has a kind of fascination, a fear of John.  He hears him gladly, we're told.  He protects John, although John is his prisoner, despite the fact that John's in prison for criticizing Herod's marriage to Herodias.  But it's John's righteousness that acts as a kind of power here -- and later on, when Jesus is seized and then sent by Pilate to Herod, we will see the same fascination in the king, who wishes to view Jesus' power for signs or miracles.  What we have is a very extreme contrast between material power and the power of holiness.  Holiness and righteousness seem to come in "packages" of humility:  in poverty, in those, like the apostles in yesterday's reading, who are told 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 more than two tunics."  The Apostles are told to stay wherever they are welcomed first, as opposed to kings who will only stay in the grandest lodgings, with the most high ranking individuals.  But Herod's corruption in this story goes in some sense much deeper than the material circumstances we witness, and the material rank and power and wealth that a king possesses.  This story today is about a kind of corruption that extends to the most basic unit of the society, through and in the family, and even into the relationship of mother to daughter.  The corruption of this family is violent and extraordinary, a mother teaching her daughter -- and using her daughter -- for the most bloodthirsty act we can imagine:  the beheading of a captive holy man.  That she would use a beautiful dance for this vicious outcome of a holy man's head on a platter gives us a visible picture of the corruption of an internal life so extreme as to be unforgettable in its violence.  Couched in the revelry of a birthday party, of a father pleased with a stepdaughter, making lavish promises of largess in gifts, what we find is the heart of the violence that plagues the world.  And it's at this depth that we have to think about corruption, because while all of us may not live in a king's palace, nor have a king's retinue or court or wealth or power on hand, all of us possess something of tremendous value, and that is the soul or the inner life.  This is where the Gospel takes us, not to the court of a king or a corrupt queen, but to the place where each of us decides what we love the most, where each of us lives with the choices we make.  And the difference between the real holiness of John and the corruption of this court and this family is just there:  in the heart.  That's where we really choose what we love best, what comes first.  And there, we all stand on equal ground.  Let us remember where our choices begin, and nurture the heart and the soul in ways that honor who we are and what we are capable of being.  Jesus emphasizes over and over again the inner life that makes the outer clean.  For where your treasure is, there your heart will be also.