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

 

   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 th 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 hears of it, they came and took away his corpse and laid it in a tomb.

 

- Mark 6:14–29 

 

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, and among his own relatives, and in his own house." Now He could do not mighty work there, except that He laid His hands on a few sick people and healed them.   And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them. 

 Now King Herod heard of Jesus, 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 was the son of the one who slew the infants in Bethlehem (Matthew 2:16).  His father was known as Herod the Great, and the king in today's reading is Herod Antipas who rules for Rome over Galilee.  Although he was technically called a governor, my study Bible explains, he was popularly called king.  He knows that John the Baptist worked no miracles while he lived, but now -- because of the events of the first apostolic mission of Christ's disciples -- he believes that John was raised from the dead, thinking that powers are at work in him.  So, therefore, 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."  Elijah was expected to return and work signs before the second 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), while others interpret it to simple mean 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 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 account that begins here, and that makes up of our reading for today, is given parenthetically, explaining John's death and how it came about, so that we can understand why Herod fears that John has risen from the dead.  My study Bible comments on the fact that Herod, with his wealth and soldiers, feared John, a man who lived in poverty and was clothed in camel's hair (Mark 1:6).  It notes that this is a testament both to the power of personal holiness and integrity, and also to the people's perception of John, for he was held in the highest esteem (Mark 11:32). 

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to th 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 hears of it, they came and took away his corpse and laid it in a tomb.  My study Bible tells us 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 in our world.  It notes that the beheading of John the Baptist is remembered on August 29th in the Orthodox, and also in other Churches, both Catholic and Protestant.  An Orthodox hymn sung at Matins for this day declares, "Your tongue, which constantly speaks of God, has preceded Christ into death and is sent to preach Him to those in Hades."

Note the scandalous bloodthirstiness and indulgent lascivious nature of Herod's court on display.  These are things that surely scandalized the Jews under Roman occupation.  First of all there is John the Baptist who is clearly a representative of the Law.  (In fact John is considered to be the last and greatest of the Old Testament type prophets.)  He is imprisoned in the first place because he chastises the king and queen in that their marriage is unlawful; for Herod's brother had been married to her and he is still living.  But even Herod knew that John was a just and holy man.  Therefore, he heard him gladly.   The language of the text is indicative of something evil coming into play, when we read, 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.  For this is the same language we read in Luke's Gospel, after Christ's temptations by the devil.  Luke 4:13 reads, "Now when the devil had ended every temptation, he departed from Him until an opportune time."   What provides the opportunity for the martyrdom of John the Baptist is the setting of Herod's birthday party, and more specifically Herod's undisciplined susceptibility to flattery and vanity.  His nobles and "chief men" are present, he allows himself to swear an oath to the girl whose dancing impressed him (again, scandalous behavior to the Jews, to parade a daughter in this way among all of these men), and his inability to say no although he knows John to be a "just and holy man."  It's the opportunity for Herodias' power-hungry and murderous behavior, directing her daughter to ask for such a horrific "present."  We can only imagine what a hideous and bloody scene that was, like a special dish presented on a platter and given to the daughter, and a daughter trained to be dutiful to her mother's evil behavior in turn putting it before her mother like a special dish prepared for this birthday feast.  Herod and Herodias, due to their maneuvering for power, would die in exile themselves.  But all of the story speaks to passions run amuck and used for perverse purposes, the "opportune time" for evil influence.  And the result is that when Herod hears later of Jesus, he fears that it is John who has arisen from the dead, imagining that John has returned with a kind of arcane power to use.  What we might observe here is the progression from bad to worse, and how giving in to our passions allows unforeseen consequences and bad actors to manipulate us in our weaknesses and temptations.  It enforces for us the importance of repentance and of self-knowledge, of learning to say "no" to self-indulgence, and especially of the need for the practice of discernment and prayer to keep us on a good road in our lives.  For the word of God is "living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart" as St. Paul tells us (Hebrews 4:12).  This Word, we know, is Christ, and He is the way, the truth, and the life that we need to guide us through our vulnerabilities (John 14:6).  Let us always remember God.

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

 

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

 

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

 

- Mark 6:14–29 

 

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

 

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

 

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

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

 

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

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

If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead

 

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  

 

"Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'  

 

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.' Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"

 

- Luke 16:19-31 

 

In yesterday's reading, Jesus taught:  "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.  Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if you have not been faithful in what is another man's, who will give you what is your own?  No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon." Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him.  And He said to them, "You are those who justify yourselves before men, but God knows your hearts.  For what is highly esteemed among men is an abomination in the sight of God.  The law and the prophets were until John.  Since that time the kingdom of God has been preached, and everyone is pressing into it.  And it is easier for heaven and earth to pass away than for one tittle of the law to fail.  Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery." 

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom."  In today's reading, Jesus gives a new parable, that of the Rich Man and Lazarus.  My study Bible explains here that Abraham's bosom means heaven.   It says that Abraham is mentioned among all the righteous because, in stark contrast to the rich man, Abraham showed hospitality to strangers (Genesis 18:1-8).  That the rich man . . . was buried is seen in patristic commentary as illustrating the state of his merciless soul, buried by the pleasures of the flesh.  My study Bible quotes St. John Chrysostom, who comments that this rich man was already buried in life by "couches, furnishings, sweet oils, perfumes, large quantities of wine, varieties of food, and flatterers."  Note also that the one we know only as the "rich man" remains unnamed -- indicating that he is ultimately forgotten (see Psalm 9:6).  

 

 "Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.' "  My study Bible comments that the rich man's appeal to Abraham as a spiritual father is not rejected.  Instead, we should note that Abraham accepts this role.  He calls the rich man son and shows himself to be compassionate even towards the most wretched of men.  The great gulf, my study Bible explains, is not a geographical divide, but the complete separation between virtue and wickedness, a separation that cannot be overcome after death.   It asks us to note that torments have not changed the rich man's heart:  he still sees Lazarus as a servant existing for the sake of his own comfort.  Finally, this parable by Christ reveals the communion of the saints, in that a man, not even a believer, calls out from Hades and converses with Saint Abraham.

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.' Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"  My study Bible comments that some Fathers see this parable being set after the final judgment, citing the punishment and reward being received by the two men respectively.  Others see this parable as set at a time after death but before the second coming of Christ, as is shown by the man interceding on behalf of his brothers who are still living.  The torment he is experiencing, my study Bible notes, would be but a foretaste of his final state.  From this perspective, we learn that the souls of the departed have awareness of and concern for the state of those still alive on earth (see Luke 9:30-31; 2 Maccabees 15:12-16; Matthew 2:18), but also that the intercessions of a wicked man are heard, but avail nothing (contrast James 5:16).  Regarding this final verse, my study Bible quotes St. John Chrysostom:  "The ignorance of Scripture is a great cliff and a deep abyss.  It is impossible for anyone to be without benefit if he reads continually and with attention."  Moreover, my study Bible adds, the rebellious were not persuaded even when people did rise from the dead (Matthew 28:11-15; John 12:9-11).  

If we read the parable not as delineating for us a physical place, but rather a spiritual location, one in which we find ourselves as a result of disregarding the essential importance of faith, we might see more clearly what hell and torments are all about.  If this is the state of the soul; that is, the state of our life once life in this world is behind us, then what we're reading about is the soul in conditions which are more closely experiencing the energies of God.  The fiery torment of hell, in this light, is the closer proximity to the same fire of the Burning Bush (Exodus 3), out of which the Lord spoke to Moses, or the pillar of fire that illumined the way in the darkness for Israel (Exodus 13:20-22).  By resisting and rejecting God -- which is expressed in this parable quite clearly in its final verses -- we alienate ourselves to this energy, and so experience it as torment.  Seen in this way, the parable also speaks to us of the powerful force and spiritual tool that is repentance:  the desire to change one's mind, and orient the soul in a new direction.  The parable illustrates for us, then, that repentance is a way to place ourselves more closely in alignment with those energies of God, of the Holy Spirit at work in the world, and so to experience God's grace as that in which we participate and are welcome, not as chafing torment.  Repentance, in this sense, offer us a compatibility with the things of God, as opposed to alienation.  When we're afraid of change, afraid to repent, we are really afraid of setting aside our old values and goals, and finding instead the ones which God would give us.  Jesus speaks often throughout the Gospels of the hold that sin and "mammon" can have upon us.  "Most assuredly, I say to you, whoever commits sin is a slave of sin" He says, whereas, "If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free" ( see John 8:31-34).  In this parable, Jesus gives us the spiritual truth in a picture of the soul and its relationship -- or broken relationship -- with God.  It is a kind of warning to us about the preciousness of the time that we have in this world, for as we read between the lines, so to speak, we see that in a place where time ceases to have the meaning it does in our worldly life, repentance becomes even more difficult and our spiritual distance from God a more impenetrable gulf.  In addition to these intriguing topics that the parable brings to us, we should not forget that Jesus gives the parable in the context of His recent teachings, and especially yesterday's reading (above), in which He taught that one cannot serve God and mammon.  What we (and my study Bible) observe about this rich man's behavior toward Lazarus is that it still embodies a type of "transactional" way of thinking -- and one in which Lazarus is viewed as a type of commodity, a servant to use.   The wealthy man does not really repent; he does not come to see Lazarus as a person to whom he's done harm in his neglect.  Instead he seeks to use Lazarus as an instrument to send a warning to his brothers.  The final answer here is clear, that there have been many servants sent into the world to warn and to teach.  The repeated calls of the prophets have already been sent out into the world.  And now the One who speaks will be raised from the dead, the Suffering Servant who will go to the Cross in a saving message for the whole world -- and this will be enough.  Let us pay attention and trust His word.

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

 

- Mark 6:13–29 

 

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

 

 And they cast out many demons, and anointed with oil many who were sick, and healed them.  This last verse from yesterday's reading is also included with today's reading.  It reminds us that the apostles have just been sent out on their first mission, going out into the world invested with the power of Christ which He has shared with them.  It is a reminder of what has begun to actively happen in the world, and sets the stage for Herod's awareness of -- and unease with -- the ministry 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 the son of the Herod who slew the infants in Bethlehem of Judea (Matthew 2:16).  He is also known as Herod Antipas and rules Galilee as a governor, or "tetrarch" for Rome, but is commonly called a king.  He knows that John the Baptist worked no miracles while he was living, but now suspects that John was raised from the dead, and that powers are at work in him.  Therefore, my study bible says, 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 says that Elijah was expected to return and work signs before the second coming of the Lord, in a popular understanding of the prophecy in Malachi 4:5.  The Prophet, some say, is a reference to the Messiah, the One foretold by Moses in Deuteronomy 18:15.  Others understand this to mean just 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 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.  My study bible notes here that Herod feared John.  The remarkable fact that Herod -- with all his wealth and power and soldiers at his command -- feared John, who lived in such radical poverty and humility that he was clothed in camel's hair (Mark 1:6), is a testament to the power of personal holiness and integrity, says my study bible.  It's also an acknowledgement of the people's understanding of John, for he was held in the highest esteem (Mark 11:32).  

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee.  And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you."  He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom."  So she went out and said to her mother, "What shall I ask?"  And she said, "The head of John the Baptist!"  Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter."   And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her.  Immediately the king sent an executioner and commanded his head to be brought.  And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother.  When his disciples heard of it, they came and took away his corpse and laid it in a tomb.  The story of the death of John the Baptist is given parenthetically.   That is, it is given to us in an explanation of just why Herod Antipas fears Jesus, and that he is afraid Jesus is John raised from the dead.  After this flashback, the text will pick up the story of Christ from where the first verse left off.  (That will continue in tomorrow's lectionary reading).  My study bible explains that in the theology of the Church, John's martyrdom fit within God's plan for salvation.  It allowed the coming of the Messiah to be announced by John to the souls in Hades, as John was the forerunner of Christ both on earth and to the souls dwelling there who had passed.  

Let us examine Herod's fears about John.  First of all, I think it's essential to take at face value that his fear that John has risen from the dead, and is a kind of ghostly presence causing extraordinary phenomena, isn't so strange in terms of popular beliefs of the time.  On another level, it reflects Herod's own understanding that John was a just and holy man, and Herod's unconscious guilt over what he had done by accepting John's beheading through of a rash oath made in front his guests.  It is a strange picture, indeed, as my study bible points out, that Herod fears John.  He rules with the absolute power of Rome, and yet he could not say no to the girl, Herodias' daughter, in front of the important people at his birthday party.  This gives rise to another kind of understanding of Herod:  his immaturity.  It would seem that his own sense of "honor" leads him to do something that betrays his soul, and carries him far away from any understanding of religious faith or right relationship to God.  His faith, instead, is in the human power he cherishes, and the rest of his life will sadly reflect this.   If we think of John the Baptist as a possibly hopeful sign in Herod's life (regardless of why he is there), we will come to understand this better.  John was a prophet, and even Herod knew he was a just and holy man, as the text says.  And although John was held against his will and imprisoned, he nevertheless remains a prophetic figure even in prison and in the palace of Herod.  He does not lose this function and power.  If we want to see a kind of parallel reality in the Gospel, we can look at the tradition of the Church, which tells us that John the Baptist, as Christ's Forerunner, also preached the advent of the Messiah in Hades.  One may picture John held in prison in the palace of Herod as akin to being in Hades.  While Herod still has time to come to some faithful understanding, he may listen to John and learn -- even as we're told he already recognizes John as a holy man, and he protected John.  We're told of Herod response to John that "when he heard him, he did many things, and heard him gladly."   Regardless of the appearance of circumstances, God's power in the world works this way, that it is a chance for Herod, and still works as part of the prophetic work of John the Baptist.  Just think what might have been possible had Herod actually paid attention to the Baptist, had repented,  and not remained allied to his (living) brother's wife, Herodias, and thus complying with Jewish Law.  This horrific story might have had a very different outcome.  But as it is, this reading gives us a powerful tale of what it is to reject prophetic witness.  If it is true that "by their fruits you will know them" (Matthew 7:18-20), then we have only to look at the  gruesome and bloodthirsty fruits in this story to affirm that for Herod to do so -- to reject John's holiness and teaching -- is to go from bad to worse.  It is, in this sense that might be hard to catch, another testament to the power of the holy.  Herod himself, through complications of alliances and political intrigue concerning his marriage, as well as Herodias' ambition and greed, would come to a bad end of defeat and exile.  (See the latter portion of this article).  What we can conclude is that God's power, working through the prophet, has its effect; and whether the word of God comes through the prophets, or through Christ, or the saints, it retains its power -- even in response to rejection.   this leads us to think more deeply about Christ's admonition to the twelve on their first apostolic mission that they should shake the dust off their feet as testimony against those who would not receive them.  For there is power in such a testimony, albeit one seemingly without force or effect to worldly eyes.  We need look only at Christ's words in yesterday's reading (above) as to consequences of refusal:  "Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  For Herod Antipas, it is the beginning of a long slide into deeper corruption.  (See also Luke 23:7-12).  Let us take these stories to heart, and not see them as stories of a bygone age, one of absolute power and ruthless ambition.  If we think God's power is not at work in the world, perhaps we're just not looking with the right perspective.   We still have all the seeds of the terrible ends, and prophetic warnings -- even under any circumstance -- with us today.  The worldly view won't can't it, but God's power remains working in and through the world, and even our intimate lives, should we choose to hear and respond (Luke 11:28), and even if it is rejected.