This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him

 

 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 away the body and buried it, and went and told Jesus.  

 

- Matthew 14:1-12 

 

Yesterday we read that, it came to pass, when Jesus had finished these parables, that 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."  Herod the tetrarch is the son of Herod the Great, the builder and refurbisher of the splendid Second Temple, and also the heartless murderer of infants (Matthew 2:16-18).  Herod the tetrarch is also known to us as Herod Antipas.  He is the ruler of Galilee.  Popularly called a king, he rules for Rome.  The account of the beheading of John the Baptist that follows is meant to be understood in the past tense.  It's given to us so that we understand why Herod fears that John has returned from the dead, after hearing about Jesus' ministry and the marvels that accompanied it ("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.  Although the Herodian dynasty ruled for Rome, they nominally practiced Judaism as they ruled Jewish people.  Thus, under Jewish law, Herod had practiced what was unlawful by marrying his brother's wife, while his brother Philip was still living.  This is what John the Baptist protests 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 away the body and buried it, and went and told Jesus.  My study Bible comments that the beheading of St. John the Baptist is remembered in the Church on August 29 with a day of fasting. As part of God's plan of salvation, it notes, 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.  At Matins on that day it is sung, "Your tongue which constantly speaks of God has preceded Christ into death, and is sent to preach Him to those in Hades."

 

 My study Bible is right to emphasize this type of "handing off" of ministry from St. John the Baptist to Christ.  We see it in the baptism of Jesus by St. John, in which the Trinity is manifest, and Christ's identity is made plain.  We see it in St. John's prophesy regarding the Baptism to come of Christ, in his testimony that Jesus is the Lamb of God, and in his introduction of his disciples to Jesus (Sts. Andrew, Peter, and John the author of the Gospel, who is unnamed).  See John 1:19-42. In John's death, as my study Bible says, we see something similar, and St. John the Baptist plays the role of Forerunner to Christ even in death.  It mirrors the overall handing off and continuation of the salvation plan of God from Old Testament to New.  As St. John the Baptist is the last and greatest of the Old Testament-style prophets, so he points and directs all to Jesus Christ, as Lamb of God.  We also see an image of the old in this depiction of the court of Herod.  This echoes the scandal of the Gentiles of old, a pre-Christian picture of the Gentile world of power and its values.  It is a scandal in that the passions on display in this story of Herod's court are meant to be cautionary tales of disordered desires and their outcomes.  Here a daughter is not only allowed to put herself on display before the powerful men of Herod's court and region, but she's schooled by her mother to request the bloody head of a great prophet, widely considered by the public to be a holy man, served on a platter at a birthday party.  Herod is no better, as he rashly swears a grandiose oath to the girl, and is too weak in front of the "great men" at his birthday party to refuse such a hideous act against a just holy man.  John the Baptist is a figure for all of us of righteousness and courage, and dedication to God above all things.  He is the opposite of Herod, who seems to understand nothing but power and a servility to things that corrupt and destroy honor.  This Gentile court is a scandal to the Jews of that time, and so we get a picture of Galilee as a region of both Gentiles and Jews; the power of holiness contrasted with the worldly power on display.  Elsewhere, my study Bible comments on the inner terror of Herod, who fears St. John the Baptist even in death.  In yesterday's reading, we read of Jesus' rejection in His hometown of Nazareth in Galilee.  But even in this rejection, the Baptist is related to Jesus through his martyrdom.  We live in a world today in which the slogan "speak truth to power" is often heard as a declaration of righteousness.  But one must say that one could find no better nor truer courageous manifestation of this saying than in the life and death of St. John the Baptist, and again, of course, Jesus.  Let us play our own part in the lineage of our faith, the best of our abilities, and in sincere imitation of those who have shown us the way before us.

 

 

 

 

 

 

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.

 

 

 

 

 

 

 

 

This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him

 

 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 away the body and buried it, and went and told Jesus.

 

- Matthew 14:1-12 

 

Yesterday we read that when Jesus finished preaching in parables, He departed for His hometown of Nazareth.  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 away the body and buried it, and went and told Jesus.   This account of the death of John the Baptist is given parenthetically, so to speak.  That is, this "backstory" is meant to tell us why Herod believes that Jesus is John the Baptist risen from the dead.  My study Bible comments that as part of God's plan for 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.  Note also that John was held in such high esteem that Herod feared the multitude, because they counted him as a prophet.  My study Bible cites John the Baptist's strictly ascetic lifestyle; he lived in poverty and was clothed in camel's hair.  It notes that Herod's fear of the people's love of John is a testament both to the power of personal holiness and integrity, for the people held John in the highest esteem.

 

The gruesome scene in this story always comes around to remind us of the dangers of martyrdom, which are present to every saint.  John's life is also reflective of the Cross, even before the Cross came, for we can find images and meanings in Christ from both the old and the new.  The eternal realities given to us through Christ are not simply part of His story, for His life alone on this earth.  For Christ's story is the story of the earth; Christ's story is the central event of spiritual history.  For us who believe in Christ and call ourselves His followers, He is this pivotal center, and all else revolves around Him.  Therefore the truth of His life as Incarnate Son is present to us in all the stories of holiness, in all the Scriptures, in one form and another.  In John the Baptist we see sacrifice and gruesome suffering.  We see the highest esteem and love from the people, for his holiness was apparent, and made him a revered figure in his own time.  We see someone willing to live and die for his mission from God, giving up all things in order to serve God.  As my study Bible says, his own integrity created this esteemed image in the eyes of the people.  John the Baptist is considered the last and greatest of the Old Testament type prophets.  His life speaks to us of a fearless mission to truly embody what it is to "speak truth to power," as the popular saying goes.  But his depth of reliance on and commitment to God means that this truth comes from God, and it is this appeal of God to the people, and to the powers that be, that John represents, and for which he was martyred.  In his martyrdom is a picture of the Cross before the Cross would come to all of us, so to speak.  He embodies what it is to live a life transfigured in the light of Christ, but in the light of Christ to come, about Whom he spoke to the world, and sought to prepare the people to accept through a repentance in preparation for His coming.  John the Baptist's life teaches us about martyrdom and about greatness, for no other figure so strongly taught us about the life of Christ to come, and no other embodied, at the same time, the humility before Christ that uncovers the truth for all of us. For it is John who said of Jesus, "He must increase, but I must decrease" (John 3:30).  This is our own statement for the work of the Cross and the Holy Spirit in our own lives.  St. Paul put it this way:  "I die daily" (1 Corinthians 15:31).  Before the Cross came, John showed us his love of God, and pointed the way to Christ, just as he would do (according to the Orthodox tradition) for the souls awaiting Christ the Savior in Hades.  He is, therefore, in all ways true to his title, the Forerunner.  Let us honor holiness, wherever it is found, wherever Christ is revered, and the Cross is known and lived.  

 

 

 

 

Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?

 

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."

 

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."   And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

 

- Mark 10:32–45

 

Yesterday we read that, as Jesus was going out on the road toward Jerusalem, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and mother.'"  And he answered and said to Him, "Teacher, all these things I have kept from my youth."  Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions. Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."  Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."

 

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  My study Bible comments that Christ's repeated predictions of His Passion were intended to encourage and strengthen the disciples for the terrifying events they would face.  They also confirm that Christ was going to His death of His own will and choosing.  This is the third time Jesus has warned the disciples of what will happen at Jerusalem.   

 

 Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."   And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all."   Once again there is discussion among the disciples as to who would be appointed to positions of greatness (see also this reading).  My study Bible notes that this quest for temporal power and glory is unfitting for a disciple, and it shows an earthly misunderstanding of the Kingdom of God.  (Perhaps -- as with the previous dispute over who would be great -- now that they are headed toward Jerusalem, the disciples expect an earthly Kingdom to be established by Jesus.)  Christ calls is Crucifixion a cup and His death a baptism.  The Cross is a cup, my study Bible explains, because He drank it willingly (Hebrews 12:2).  His death is baptism, for He was completely immersed in it, but it cleansed the world (Romans 6:3-6).  Jesus' prophecy of John and James participating in this same cup and baptism shows the life of persecution and martyrdom they will lead after Pentecost.  My study Bible further explains that Christ declaring that the places of honor in the Kingdom are not His to give doesn't mean that He lacks authority.  It means, instead, that they are not His to give arbitrarily.  They will be given to those for whom God has prepared them.  Additionally, my study Bible asks us to note that with regard to sitting as equals on the right and left hand of Christ in His Kingdom, St. John Chrysostom teaches that no one could possibly occupy such a position.  Regarding the highest places of honor that human beings can be given, the icons of the Orthodox Church universally show the Virgin Mary (the most blessed among women; Luke 1:28) and John the Baptist (the greatest born of women; Matthew 11:11) holding these places.  Jesus repeats His teaching on greatness as linked with humility and service, and that the first shall be last.  

 

"For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." My study Bible explains that for many is an Aramaic expression which means "for all."

 

As Jesus begins to go toward Jerusalem, He begins to prepare the disciples also for their road ahead.  At this stage, it is the disciples who bring problems to Him that He addresses in terms of their perspective on authority and "greatness."  Christ has already addressed this question of leadership in a previous reading (here), teaching them about graciousness in dealing with the "little ones" in the Church, as well as about service and humility.  This previous reading was followed by a staggering warning about abuses within His Church, and what the consequence to abuse of authority -- particularly with regard to those who are "least" in the Church.  Here in today's reading, Jesus once again emphasizes the responsibility of authority, that a "great" position is not given in order to "lord it over" others, but to serve.  It's most important that we understand that Christ Himself here indicates that He Himself will set the tone for those who follow in His footsteps.  He will sacrifice His life for the rest.  As my study Bible affirms, both John and James will follow with His cup and His baptism.  James will be the first disciple to die a martyr (Acts 12:1-2).  John will go on to a long life of service to the Church under persecution and himself in exile, giving us one Gospel, three Epistles, and the Revelation.  He will also be the one assigned by Christ to take His place as Mary's son (John 19:26), living with her and caring for her after Christ's death.  He is known also as the beloved disciple.  While in today's reading, their expectations are focused on their possible positions in a worldly kingdom, they would go on to become exemplary disciples and saints of the Church, truly serving "many" as did Christ.  Without them we would not have the Church that we have, nor the tremendous insights and understanding we know from John's works, as well as the beauty of the Light that is Christ, and possibly the most important foundation of Christian theology and our knowledge of God.  Let us keep in mind that these disciples would leave their own communities, so their expectations about the kingdom of the Messiah would be completely upended.  In persecution, in exile, in martyrdom, all the things they thought they wanted would be things they would sacrifice for Christ's Kingdom, and the new way it brought to the world.  

 

 

 

 

Where I am going you cannot follow Me now, but you shall follow Me afterward

 

 Simon Peter said to Him, "Lord, where are You going?"  Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward."  Peter said to Him, "Lord, why can I not follow You now?  I will lay down my life for Your sake.  Jesus answered him, "Will you lay down your life for My sake?  Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times."

 

- John 13:36-38 

 

In our previous reading (John 12:27-36), Jesus was preparing for His journey to the Cross, His hour of glorification.  He said, "Now My soul is troubled, and what shall I say?  'Father, save Me from this hour'?  But for this purpose I came to this hour.  Father, glorify Your name."  Then a voice came from heaven, saying, "I have both glorified it and will glorify it again."  Therefore the people who stood by and heard it said that it had thundered.  Others said, "An angel has spoken to Him."  Jesus answered and said, "This voice did not come because of Me, but for your sake.  Now is the judgment of this world; now the ruler of this world will be cast out.  And I, if I am lifted up from the earth, will draw all peoples to Myself."  This He said, signifying by what death He would die.  The people answered Him, "We have heard from the law that the Christ remains forever; and how can You say, 'The Son of Man must be lifted up'?  Who is this Son of Man?"  Then Jesus said to them, "A little while longer the light is with you.  Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going.  While you have the light, believe in the light, that you may become sons of light."  These things Jesus spoke, and departed, and was hidden from them.  

 Simon Peter said to Him, "Lord, where are You going?"  Jesus answered him, "Where I am going you cannot follow Me now, but you shall follow Me afterward."  Peter said to Him, "Lord, why can I not follow You now?  I will lay down my life for Your sake.  Jesus answered him, "Will you lay down your life for My sake?  Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times."  In today's reading, the lectionary skips ahead, to the end of chapter 13.  Jesus and the disciples are at the Last Supper, and this conversation takes place just prior to His last address to His disciples.  My study Bible comments on this passage that Jesus' first words to Simon Peter ("Where I am going you cannot follow Me now, but you shall follow Me afterward") are in fact a prophecy of his martyrdom.  St. Peter would suffer martyrdom for the sake of Christ by being crucified upside down in Rome in about AD 67 (see John 21:18-19).  

In today's short reading, at first glance we might think that the focus is on Peter's denial.  But my study Bible places the emphasis on Christ's prophecy of Peter's martyrdom which is to come, Peter's own great sacrifice for the sake of the gospel (Matthew 10:39, 16:25; Mark 8:35; Luke 17:33; John 12:25).  If we take a look at some of the other passages which accompany this one in today's lectionary reading, we see a common theme of sacrifice.  The Old Testament reading is from Genesis 22:1-14, the story of Abraham's being called to sacrifice his son Isaac.  This story seems to many people to be cruel; they wonder why God would call Abraham to do such a thing, even if God did not intend for this to happen.  After all, Israel lived side-by-side with hostile neighboring peoples whose gods demanded such things.  But if we look closely at the story, it is not a story of a god demanding cruelties in order to be pleased, but a story even about God's provision, of unexpected abundance.  It is a story of trust in God, and yes, sacrifice in the sense that Abraham reserves nothing in his love for and obedience to God.  But in the end, seeing a ram caught in a thicket, Abraham names the place The-Lord-Will-Provide.  This is a story of absolute trust in God, even in the most difficult of circumstances, the sacrifice of what we love.  It's echoed in Christ's prophecy of Peter's own martyrdom, a trust that entrusts everything to God's providence, even one's own life.  The other Gospel reading from John gives us a different kind of a sacrifice.  John 19:38-42 tells us the story of two wealthy and powerful men of Jerusalem, Joseph of Arimathea and Nicodemus.  Both of them were members of the ruling council.  Nicodemus we know was a Pharisee (John 3:1).  Joseph of Arimathea was a wealthy man (Matthew 27:57), and also a prominent ruler on the Council (Mark 15:43).  Joseph, in going to Pilate to ask for Christ's body, was making a very courageous and bold choice, and risking everything in his life to do so, for as a member of the Council which pressured Pilate to put Jesus to death, he is defying them and their conclusions about Jesus.  After all, Jesus as a crucified Man is in some sense declared among the worst of criminals according to the Roman laws of punishment.  In this sense, He "became sin" for us (2 Corinthians 5:21), taking on this mantle of public shame and condemnation that went with crucifixion.  Joseph moreover donates a new (and quite expensive) and unused tomb hewn in stone (suggesting it was his own tomb; see Matthew 27:60), while Nicodemus donates the expensive myrrh and aloes for burial, a public act of love for Christ.  Both of these men risk their lives, their substance, and their places in the society to do so.  My study Bible says that according to some early sources, Nicodemus was baptized by Peter and consequently was removed from the Sanhedrin and forced to flee Jerusalem. St. John Chrysostom has suggested that Joseph of Arimathea was among the Seventy noted in Luke's Gospel (Luke 10:1-17).  At any rate as believers in the early Church, there is no doubt of what persecution and loss they faced.  When we look at each of these sacrifices -- the apostleship and martyrdom of St. Peter, the near-sacrifice of Isaac by Abraham, the public donations and declaration of devotion to Christ by Joseph of Arimathea and Nicodemus, what we see are various forms of "investment" that comes with entrusting one's life and devotion to God, and all the things that are a part of one's life and oneself.  None of these men knew necessarily what the future held, but their whole trust was in God, in Christ -- Abraham, the first to know the promise; Peter the wavering disciple who would become leader and martyr; and the prominent men of the Council, Nicodemus and Joseph of Arimathea.  Each one made choices for a willing sacrifice, an exchange for something more powerful, more essential, a deeper entrusting to God and to God's provision, whether in their own lives or in the greater story of the salvation of the world (John 3:16).  Jesus, of course, goes to the Cross, showing us all what it means to sacrifice for love.  We are now concluding the period of Lent (next week for the Orthodox), a traditional time of the practice of sacrifice, of fasting.  Let us consider these passages and what it means to learn to make choices based on discernment, to sacrifice or give something up because we are essentially investing in something better, greater, that commands a deeper and greater love and loyalty.  This is the substance of what it means to choose, especially when we come to a crossroads.  A marriage is similar; there will be sacrifices we're called to make for the sake of a marriage, or of a child, or an elderly parent.   There will be times when an investment in where God leads us becomes the risk we take, the worthy sacrifice for something more beautiful, more good, more true than whatever other appetites or desires would call for.  This is why we learn discipleship, so that we may become the "sons of light" Jesus names in yesterday's reading, above.  Let us walk in His light, even when it is difficult and there are hard choices to make, for we know the road and the Kingdom it leads to. 

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.

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 away the body and buried it, and went and told Jesus.

- Matthew 14:1-12

 In yesterday's reading, we finished chapter 13 of Matthew's Gospel -- the chapter in which He introduces the use of parables to His ministry.  The chapter began with Jesus teaching the parable of the Sower and giving its explanation in private to His disciples (see 13:1-23).  He then gave the parable of the Wheat the Tares,  and the parables of the Mustard Seed and the Leaven.  Once again in private, the disciples asked Him to explain the parable of the Wheat and the Tares to them. Finally He taught His disciples the parables of the treasure in a field, the pearl of great price, and the dragnet.  When Jesus had finished these parables, that 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.  We're told that Herod the tetrarch, hearing about Jesus, fears that John the Baptist has returned from the dead.  This ruler is also known as Herod Antipas, son of Herod the Great.  It is the first time we're told that authorities of the Roman imperial government have taken notice of Christ's ministry (although nominally a "Jewish" king, he governs as representative of Roman rule).  The gospel then proceeds to tell us why precisely Antipas has this fear about Jesus.   Herodias, his wife, had been married to an elder son, called Philip in the text, who seemed in line to succeed their father, Herod the Great, after his eldest surviving son plotted against him and failed.  But knowledge of the plot and failure to report it led Herod the Great to drop Herodias' husband from succession in his will just days before his death.  Herodias then divorced her husband (legal for Roman women, but not for Jewish women), and she later married Herod Antipas while her first husband was still living.  Thus, this is the basis for outrage of the Jewish people, as a violation of Jewish law.  John the Baptist, as prophet, speaks openly against it.

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 away the body and buried it, and went and told Jesus.  We are given a flashback of the gruesome story of John's death at the hands of Herod Antipas and the plotting of his wife Herodias and her daughter.  For the Church, the Baptist is not only understood as the greatest of the Old Testament prophets and herald of Christ, according to the word of Jesus (see 11:9-11).  He is also understood as defender and protector of marriage.  Moreover, his martyrdom is seen as allowing the coming of the Messiah to be announced to the souls in Hades, for John is "forerunner" there as well as on earth.  In John's obedience to God, he preferred death over compromise.  In his own time, John was revered as a holy man, both among the disciples of Christ and the Jewish people in general.

In John the Baptist, we see the great example not only of obedience but of service to God.  He is bold and fearless in his defense of God's word, the law given through Moses.  He speaks as one who defends the faith and the people, boldly 'speaking truth to power' as a common phrase would have it.  As martyr, he dies for his faith and for his role in salvation, serving the Kingdom as herald even to those in the tombs and who also await the light of Christ.  This is the way the Church sees him, and we must also keep in mind how his own contemporaries saw him, as true holy man and figure of greatness.   While we may consider our own contemporary practices of divorce to be much different from that time, we may still look at this picture of Herod Antipas' time and his court and consider the repugnant nature of worldly power and its violations of all things sacred here, the basis of any form of ethics.  Herodias is clearly a schemer and manipulator; even her own daughter is taught that the death of a holy man -- in such a horrific fashion in the image of his head upon the plate at a birthday feast -- is justified if it serves personal power.  Herodias was born into a royal family, orphaned by the execution of her father by Herod the Great, and given to her first husband by him as well.  Herod the Great's rule was known for its cruelty and even murderous plotting among his family, notorious even for its own time.  In that light, John's outspokenness serves as a reminder of the tremendous courage of those who seek God's word and will in all circumstances, even in times of the most fiercely vile practices in service to power, prestige, and worldly gain.  He stands as a beacon of light among great darkness, who fulfills his role as herald of the great Light coming into the world, and as prophet of God's word.  In the salvation plan of God, he is herald even to the souls of those who await Resurrection.  He remains an example of faith for all of us, as light in a time of darkness.

You are the salt of the earth - You are the light of the world

"Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.

"You are the salt of the earth, but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men.

"You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven."

- Matthew 5:11-16

In yesterday's reading, we read the Beatitudes. Verses 1-10 of this fifth chapter of Matthew's gospel constitute the first part of the Beatitudes, and today's reading the second. After that, the Sermon on the Mount continues through chapter 7 of this gospel. Taken together, today's reading and yesterday's give us a sense of the blessings of the kingdom of God. In yesterday's reading, we understood that the Beatitudes, in the ten verses as a kind of counterpart to the Ten Commandments, constitute a prescription of steps for transformation, of entry into this kingdom. Today, we continue with Jesus where He left off yesterday. For yesterday's reading, see The Beatitudes (Part 1).

"Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you." In yesterday's reading, Jesus' final "step" in the first ten verses of the Beatitudes is "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." In the first ten verses, in yesterday's reading, Jesus is teaching us about righteousness -- repentance, conversion, becoming a part of this kingdom. And the "crowning" pronouncement, if you will, is this one about persecution. In today's reading, we start with His elaboration of that statement. My study bible says, "In willingness to suffer persecution, the Christian shows his loyalty and unity with Jesus Christ. He walks the road of the prophets, saints and martyrs. The Greek for be exceedingly glad means to 'leap exceedingly with joy.' " In persecution for the sake of the kingdom, we share with the prophets -- we share a kind of golden living reality, a participation in something truly divine, that is of the kingdom. My study bible says that "suffering for Christ is attended with inexpressible joy."

"You are the salt of the earth, but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men." Salt is a preserver, and was necessary for life in the ancient world. In places where it is difficult to find, it is a rare and precious commodity. It is also necessary for things to be palatable, tasty, to give flavor. In the Hebrew tradition, for all the above reasons and more, it also symbolized the making of covenant: to eat salt with someone meant to be bound together in loyalty. Thus, my study bible indicates, "as the salt of the earth, Christians are preservers of God's covenant and give proper flavor to society." What is it that seasons us, gives us flavor, makes us whole and worthy but this covenant which He teaches, that we uphold through our faith? This is what Christ calls our worthiness, our salt, our savor. Our covenant and participation in the Kingdom gives us the substance of true self, the gift of life and personhood that God gives to us, with which we participate in the world. To be "thrown out and trampled underfoot by men" in some sense can be seen as what we become without this faith that draws us out of the world: products of our surroundings, subject to every influence, taking our "flavor" from elsewhere.

"You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house. Let your light so shine before men, that they may see your good works and glorify your Father in heaven." Here Jesus gives us an even more powerful symbol than salt, substantiating the great worth of this transformed life that participates actively in the Kingdom, in covenant with God. It is like bringing light to the world. Such a person of both salt and light is to illumine what is around him or herself, a kind of treasure of value that is God's gift back to the world in this essential relationship that will make us who we are in His image. My study bible says, "Light is necessary not only for clear vision but for life. Consequently, the life of faith relies on the divine light and one the revelation which makes the believers 'sons of light.' "

Salt and light -- let us think about these eternal, timeless images for ourselves. Salt is covenant, binding and preserving something of deep value, of necessity to ourselves. It gives life its flavor, making things savory -- not only preserving, but also expanding and enhancing what is there that is good. Christ doesn't speak of God per se in this context (although God is the origin of "every good gift"), but actually speaks of us in this context! By adoption, we become the salt of the earth. We are to bring those qualities of sonship through our faith and through this covenant of righteousness that He teaches. We are to be the light reflected into the world. The Source of that light is of course, God. And Jesus calls Himself also "the light of the world." But light expands outward from its Source, and that light shines into us so that we too may reflect it into the world. As a fire is lit in a lamp (of Christ's era), so it gives light to all the household. Or it is compared to a city on a hill. The light is there to shine for a reason, to give glory to the Source of that light, "our Father in heaven." Thus, we may return to His theme of persecution: we should not let our fears of being different (and the possible consequences of such) stand in the way of this light and illumination that will glorify its Origin, the place from which "every good and perfect gift" comes, the "Father of lights." In communion, covenant, relationship, we are meant to salt and illumine the earth, to give off a flavor (not merely to be "trampled by men") and to preserve, to help to bring light to all things. When we pray in that commitment, let us remember what it is for. Let us understand that God works in us "for the life of the world." When we follow the Beatitudes (see yesterday's reading), and exchange one kingdom for another within ourselves, it is here that Christ leads us. In the Beatitudes, Jesus shares with us the blessings of this kingdom, and the essential crowning glory of those who are willing to truly participate, our own essential role in God's plan for salvation, for the world. We really couldn't be elevated higher, nor cherished more deeply, than in this vision and inclusion.

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

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 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 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 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 of how Jesus preached in His hometown synagogue, but those who knew Him and His family could not accept the person they now see before them. His fame, His authority and His healings do not engender faith among those who know Him as the carpenter, who know His family. He said, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."He could do no great works there, only some healings, and he marveled at their lack of faith. Then we read that Jesus sent out the Twelve Apostles, two by two, on their first mission. They preached repentance, 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!" Herod Antipas was the governor of Galilee, popularly called a king. He is the son of Herod the Great, who sought Jesus' death shortly after Jesus' birth. It is a time of momentous change, propitious events, signaled perhaps most vividly by John the Baptist and his preaching. John was an extremely highly revered individual in his own time, and especially among the early Christians. Here, we see his reputation and his power among the people: even after his death, Herod fears that John the Baptist has returned in the person of Jesus.

For Herod 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, and a great reason contributing to Herod's fear of the return of John. My study bible points out John's fearlessness in telling the truth to one with utmost power. Still, we read, Herod was highly interested in him, and "heard him gladly." Moreover, he feared John "knowing that he was a just and holy man" -- the power of faith may be an awesome and curious thing even to those who wield their own worldly kind of power. Even Herod fears John!

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and 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 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. We see the work of worldly power: the world of manipulation and greed. Manipulation, where appearances are everything and substitute for truth, suffices as the way that "the world" works here. We are reminded of Jesus' words about those who prefer the "praise of men" over the "praise of God." Yesterday's reading (about Jesus' hometown) taught us of the power of image as a stumbling block to faith. As his wife, Herodias, in effect, sets a trap for Herod through her daughter -- and he is trapped through his need to put on the proper appearance for his guests. If you think about it, she could have asked for great wealth, but instead she wishes only for her vengeance on this holy man, to rid herself of this thorn in their side who criticized her marriage. Perhaps she figured that after John the Baptist is done away with, her marriage and kingdom will be safe -- she can then claim and use all the wealth she wants. But ridding herself of the messenger will not remove the truth. Eventually, this marriage would prove a disaster for both Herod Antipas and Herodias. Not only did it provoke problems among the people because of the earlier divorce criticized by John as against Jewish law, but it also resulted in exacerbation of long-standing grievances - particularly with the father-in-law of Herod's first wife - over kingdoms and territories, resulting in a war in which Herod suffered terrible losses. Later, Herod would be accused of conspiracy by a nephew. Accompanied by Herodias, he would be sent by Emperor Caligula to exile in Gaul, present-day France, and die there.

What do we learn of this kingdom of manipulation, where plot and intrigue suffice for truth and integrity? My study bible has an interesting note about Herod's fear of John. "What a comment on the righteousness of John the Baptist: the king feared John! The royally clad Herod was frightened of a man clothed in camel's hair, a servant of God who lived out in the desert." In recent readings in Mark's Gospel, we have had occasion to contrast the Kingdom with the workings of the demonic or evil in Jesus' healing encounters. In the story of the woman with the twelve-year blood flow, her "affliction," as Jesus characterizes it, is a word for "scourge," a popular method of torture by whipping (which Jesus will Himself endure). The demons called "Legion" oppress the man with self-destruction and cutting himself on the stones; the demons themselves fear "torment" from Jesus, translated from a Greek word for torture by beating, commonly used in examination of criminals. What we have, then, is a world ruled by manipulation in all forms, especially the expedience of violence and of false accusation, a "justice" system of torture and torment in both examination and punishment. And this is contrasted with the holy world of the Kingdom -- the work of truth and righteousness, of love and mercy, and ruled by the true Judge. The Gospel of Mark is giving us a clear contrast of what the two "kingdoms" are like: the one ruled by the strong man of this world, and the one Jesus, the "stronger man," seeks to "break through" into this world, into our midst, to bring to us through His work, through righteousness and mercy. We have a clear choice: which one is yours? In a note on the story of today's reading as it appears in Matthew's Gospel, my study bible says, "In a world of shameful wickedness, the righteous are afflicted and suffer death, though they are great in the eyes of God." Righteousness may not always result in a trouble-free life! The gruesome story of the death of John the Baptist reminds us this is so. We note the courage of John, of the disciples and Apostles and, of course, of Christ Himself. There will be countless more to follow. Even so, knowing that we may also work to bring a Kingdom of truth and love and mercy to this world, what is your choice? In this way, our very suffering itself may have meaning and value, and be used for something far greater than we can imagine or understand.

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 about Jesus' travels to His home country, in which people who knew Him as He grew could not accept His present identity as healer and teacher. They were offended at Him! They said, "Is this not the carpenter, the Son of Mary?" They rejected Him, and He could do no great works among them because of their unbelief. Then, Jesus sent out the Twelve Apostles on their first missions; they were to take no great preparation for the journey--no bread, no extra tunic, nor monies. They were to stay wherever they were first offered lodging, and only to shake the dust from under their feet in rebuke of those who refused to hear them. He gave them power over unclean spirits, sharing and spreading the kingdom. See A prophet is not without honor except in his own country, among his own relatives, and in his own house.

And they cast out many demons, and anointed with oil many who were sick, and healed them. The first verse of today's reading was also included in yesterday's. It reminds us of the apostles' first mission, and the success with which they are spreading the kingdom, and the authority invested in them by Jesus. Jesus' fame is already widespread, and so powerful that crowds threaten to crush Him wherever He preached. Now the kingdom is spreading through the apostles, who have gone out on their first mission, two by two. My study bible notes, "God gives His power, His energy, to human beings and through human beings -- to and through those who repent. He shares with us by grace what is His by nature. The disciples anointed with oil as part of the act of healing, for by the Incarnation of Christ creation is renewed: oil and water become instruments of healing and renewal for the human race."

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!" A reminder of worldly power comes to us in the gospel, just as the apostles have gone out on their first successful mission, vested with authority of a spiritual, heavenly kingdom. Herod is full of fears, having had John beheaded, when He hears all about Jesus. He is Herod Antipas, son of Herod the Great (who rebuilt the Temple in Jerusalem, and also ordered the massacre of The Holy Innocents).

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. John the Baptist forms a very powerful figure in these Gospels; but we should also understand the towering figure he was when he lived. He was much respected throughout the Jewish world, seen as a holy man and prophet during his lifetime. Such is John's image and reputation that we are told, "Herod feared John, knowing that he was a just and holy man, and he protected him." The power of this just and holy man reaches even this king, son of one of the most bloodthirsty rulers in history -- Herod the Great was widely known for his violence, even to his own family members. Here we are told even that Herod Antipas is happy to hear John; we can imagine him sending for John from the prison, to hear him speak and teach. This is despite John the Baptist's condemnation of his marriage. We might understand that a man of political power in a dynasty such as Herod's, representing Rome, would be used to brushing off criticism (especially from the realm of the religious) so long as it did not threaten his position, even if it stings his wife. There is, in the Gospels, hints of Herod Antipas' curiosity about these holy men and what they have to teach. He also wants to hear Jesus.

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." Herod's court is a court of political and "secular" power as opposed to the powerful parties of the temple, such as the Pharisees. A great and lavish feast for his birthday would be an important event, a great signal to the world of his largesse and his power. In front of all the powerful of his kingdom, he makes an extravagant promise to his wife's daughter. What a family this is -- commanded or "advised" by her mother, she asks for something even the son of Herod the Great couldn't have imagined, the head of John the Baptist, on a platter. Such is the taste of worldly power (that is of the "prince of this world") we are given here in Mark's Gospel, in contrast to the humble mission of the apostles in yesterday's reading. Vengeance, and political power and expediency, is everything and determines all acts of manipulation and coercion. This is slavery to sin, to the "powers" that oppose the kingdom.

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. The king feels he cannot refuse this horrific request, having made his great promise in front of all those in his court at this birthday celebration. Appearance is everything, image is all and the sort of power that goes with it is the substance of his life. Despite his sorrow, he cannot refuse. The gruesome gift of John's head on a platter is hers - and she gives it to her mother. This family relationship teaches us something about power as an expedient use of coercion - and vengeance as a part of that mix. Once we begin down that road, where do we draw the line? Even mother and daughter are caught in this "worldly" reality, their relationship one of perverse delight in acts of sadistic power over even righteous enemies. It tells us about the women who populate this Gospel - who form some of Jesus' greatest supporters and those who benefit by His healing touch, and in this story, are examples of the greatest depravity. Even Herod feels sorrow and regret, but his wife Herodias is ruthless, even in the use of her own daughter.

When his disciples heard of it, they came and took away his corpse and laid it in a tomb. It's a poignant statement here, left as it is without sign of lamenting and grief. One gets the sense of John's disciples accepting in sadness and humility the events of this world, the great conflict between spiritual and worldly power, and the martyrdom of John, considered a great prophet by all the people. They bury their beloved teacher. This story is juxtaposed with the first mission of Jesus' apostles because the sequence is important: many of John's disciples would become followers of Jesus; several of the Twelve were first disciples of John. John is also, of course, the image of a martyr. My study bible says, "Early Christians regarded John the Baptist with utmost esteem. Here, Mark shows John's fearlessness in telling the truth." It goes on about the relationship of John and Herod, "What a comment on the righteousness of John the Baptist: the king feared John! The royally clad Herod was frightened of a man clothed in camel's hair, a servant of God who lived out in the desert."

I am intrigued by the picture of John's disciples, taking him for burial, doing what must be done. In all of these Gospels, martyrdom is met with acceptance. In our "results-driven" world, in which image forms so much of importance, we are unlikely to live without lamenting what may be seen as failure. But religious truths stand and remain. What does it mean to be a righteous man? These towering figures in the Gospels must form for us a sense of religious, ethical, spiritual duty and understanding. John the Baptist speaks the truth to the power of Herod; it doesn't matter what their circumstance, he teaches. Even Herod, we are told, heard him gladly. To be faithful to a spiritual kingdom is to live in that truth -- and where it meets the world (and the "ruler" of this world) we are to follow in faith, even to an apparent loss, and a seeming "victory" for the ruthless who love coercive power. We understand the humility of those who may simply accept and carry on and do what they need to do in that faith. How do you live your life in the face of the ruthless expediency we may encounter in our world? Does the word of Christ come into play in your daily life, and the truth of His love, His grace, His investment in us? How can we accept in humility, an apparent defeat? Let us understand what it is to live for image, and what it is to find that truth in humility, in that kingdom He seeks for us to bring and to share in us, among us. Where does it lead you? What do you put first, and how do you find it for yourself? Remember John's courage, and the acceptance of the holy and just, and the leadership of John's disciples who will follow Christ and continue to build the kingdom that is to come. Jesus will teach again and again that this kingdom and its truth transcends all image and appearance. Can we live in acceptance of that, and the hope it teaches? Christ's power makes all things new; we must see with the eyes grace gives us in order to live this life.