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 Philips'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 teaching His parables (see Matthew 13:1-52), 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."   We know by now that the Pharisees and scribes have begun to plot how to destroy Jesus (see, for example, this reading).  Yesterday's reading (above) gave us the understanding of Christ's rejection in His hometown of Nazareth.  But here the Gospel begins to let us know of the powerful state of Rome now taking an interest in Jesus, and fearing Him.  Herod has heard of Christ's "mighty works" and His wisdom, and his fear is that Jesus is John the Baptist risen from the dead -- and that this is why 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 Philips'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.     This account of the beheading and death of John the Baptist is given as a kind of parenthetical story, to explain to us why Herod fears so strongly that Jesus is John the Baptist returned from the dead with fearsome powers.  This Herod is Herod Antipas, ruler or tetrarch of Galilee.  John the Baptist had criticized his marriage to Herodias, the wife of his brother Philip, while his brother was still living, by saying it was not in compliance with Jewish law.  So Herod had put John in prison.  Note all the fears of Herod:  he feared the multitude, because they counted John 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.  Note this story about the death of John the Baptist.  It is a festive occasion, Herod's birthday.   The daughter of Herodias danced before them and pleased Herod.  For the Jews, such a public act by a daughter before a court of men would have been scandalous to begin with.  But Herod is carried away by his passions, and promised even with an oath to give her whatever she might ask.  Of course, the daughter turns to her mother, (likely the one who prompted her to dance to please the king in the first place) who schools her in the ways of corruption and political scheming.  "Give me John the Baptist's head here on a platter" is her request.  Although the king has enough awareness to be sorry (after all, he is at least nominally meant to be a Jew and was raised as such), because of his oath and because of those who sat with him (the "great men" of Galilee), he sent and had John beheaded in prison.  

The story in today's reading comes with a very sobering two-point conclusion:  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.  There is first of all the extreme corruption of the court, of the court of Herod who ruled for Rome.  The family of Herod the Great (Antipas' father) and his descendants was known for its ruthlessness even in comparison with his counterparts of the time.  We can see what a "bloodthirsty" story is written here, an almost sickening example of a daughter's pleasing gift to her mother.  But we must take it in light of the reading from yesterday, in which Jesus taught that "a prophet is not without honor except in his own country and in his own house" (see above).  For the story of John the Baptist is a story of another prophet -- the last and greatest in the line of the Old Testament prophets -- who has died for telling the truth, for his holiness, for "speaking truth to power" as a by-now familiar modern slogan goes.  The truth of John the Baptist was his identity as the friend of the Bridegroom, who rejoiced to hear the Bridegroom's voice, and who proclaimed the coming of the Messiah/Bridegroom, teaching the people to prepare with repentance.  In this story juxtaposed with that understanding we are perhaps given yet another picture in the gospel of what it means not to repent.  This final conclusion is one more downward step in a march further and further into corruption.  Even Herod himself is sorry to kill John -- and we can read the outcome in his paranoid fears (and lack of spiritual understanding) about Jesus.  The actions at Herod's court go from bad to worse, and they reflect specific things Jesus has taught against in the Sermon on the Mount.  There is first of all the lasciviousness of the court hinted at in this dance of the daughter (Matthew 5:28).  Modern eyes and ears may not understand this well, but we perhaps should not read this story as if what was impressive was her formal dance training or creativity.  She stirs the passions so that Herod lavishly bestows a rash gift -- together with an oath (see Matthew 5:33-37).  He is afraid to take back his words in front of the other important men of his kingdom who attend, and so displays another quality frowned on by Christ, the love of the praise of others over the praise of God (John 12:42-43).  Finally, the disciples of John come to take his body to bury it, and to tell Jesus.  But at this sad conclusion we should turn our attention to the perspective of our faith.  For we have recently read of Christ's strong praise of John (while he was in prison), and His defense of John as well (see Matthew 11:1-24).   John the Baptist wears the crown of Christian martyrdom, but there is more to his story from the perspective of the Church.  In the tradition of the Church, John's martyrdom is seen as yet another part of God's plan for salvation.  For not only did John prepare the world for the Incarnate Christ, the Messiah, but his martyrdom allowed the coming of the Messiah to be announced to the souls in Hades.  Therefore, in the eyes of the Church, John is forerunner to Christ there as well as on earth.  My study Bible quotes a hymn from St. John's feast day:  "Your tongue, which constantly speaks of God, has preceded Christ into death and is sent to preach Him to those in Hades."   Moreover, John's life is a testimony to the power of personal holiness and integrity, as my study Bible says.  For John, who lived in poverty and was clothed in camel's hair (Mark 1:6), is feared by Herod with all his wealth and soldiers -- as well as the highest esteem in which the people held John.  Even after his death, John continues to be feared by Herod.  Let us consider, then, these stark choices between the realities of the material world, on "worldly" terms, and the reality of the Kingdom and its holiness for us.  For it is surprising how much the world, despite our easy lack of perception and understanding, really is affected by the holy power that is at work behind all things, and does permeate the creation of the world.  Let us consider John's life and what it meant to the future of the world, to the faith given to the world through Christ, and in the power of the faith we are given today.

 

 

 

And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them

 

 Then He called His twelve disciples together and gave them power and authority over all demons, to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere. 

Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.  

And the apostles, when they had returned, told Him all they had done.  Then He took them and went aside privately to a deserted place belonging to the city called Bethsaida.  But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.  When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."  And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them. 

 

- Luke 9:1-17 

 

Yesterday we read that when Jesus returned from healing a man from a Legion of demons across the Sea of Galilee, the multitude welcomed Him back to Capernaum, for they were all waiting for Him.  And behold, there came a man named Jairus, and he was a ruler of the synagogue.  And he fell down at Jesus' feet and begged Him to come to his house, for he had an only daughter about twelve years of age, and she was dying.  But as He went, the multitudes thronged Him.  Now a woman, having a flow of blood for twelve years, who had spent all her livelihood on physicians and could not be healed by any, came from behind and touched the border of His garment.  And immediately her flow of blood stopped.  And Jesus said, "Who touched Me?"  When all denied it, Peter and those with him said, "Master, the multitudes throng and press You, and You say, 'Who touched Me?'"  But Jesus said, "Somebody touched Me, for I perceived power going out from Me."  Now when the woman saw that she was not hidden, she came trembling; and falling down before Him, she declared to Him in the presence of all the people the reason she had touched Him and how she was healed immediately.  And He said to her, "Daughter, be of good cheer; your faith has made you well.  Go in peace."  While He was still speaking, someone came from the ruler of the synagogue's house, saying to him, "Your daughter is dead.  Do not trouble the Teacher."  But when Jesus heard it, He answered him, saying, "Do not be afraid; only believe, and she will be made well."  When He came into the house, He permitted no one to go in except Peter, James, and John, and the father and mother of the girl.  Now all wept and mourned for her; but He said, 'Do not weep; she is not dead, but sleeping."  And they ridiculed Him, knowing that she was dead.  But He put them all outside, took her by the hand and called, saying, "Little girl, arise."  Then her spirit returned, and she arose immediately.  And he commanded that she be given something to eat.  And her parents were astonished, but He charged them to tell no one what had happened.

 

  Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  And He said to them, "Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere. At this stage in Christ's ministry Jesus calls the twelve disciples together and sends them out as apostles on their first missionary journey.  Disciples and "apostles" are frequently used interchangeably for the twelve as a result.  In Greek the word for "disciple" means "learner"; "apostle" means "one sent out."  We note that Jesus gave them power and authority over all demons, and to cure diseases.  These things Jesus did Himself by His own power; but He gave power to the disciples.  Note how they are to comport themself, in all humility and in dependency upon God.  They take nothing for the journey, they do not dress ostentatiously.  In whatever home they are offered refuge first they are to stay, and not trade up for better place.  Finally, note that they are given power and authority over all demons, and yet should they be rejected their only retort is to shake off the very dust from your feet as a testimony against those who refuse to receive them.

Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.  My study Bible comments that this is the same Herod (known also as Herod Antipas) to whom Pilate will send Jesus during His trial (Luke 23:6-7).  He is the son of Herod (known as Herod the Great) who slew the innocent infants in Bethlehem (Matthew 2:16).  The beheading of John can be found in Mark 6:14-28.

And the apostles, when they had returned, told Him all they had done.  Then He took them and went aside privately to a deserted place belonging to the city called Bethsaida.  But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.  When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."  And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.  My study Bible cites Theophylact as seeing a liturgical parallel with the feeding of the five thousand.   Christ first healed and then spoke of the gospel, and then He fed the multitude with miraculous bread by the hands of His disciples, who've just returned from their first apostolic mission.  In the Church, he comments, a person is first healed through baptism; then at the Liturgy, the gospel is preached and the bread of life and the cup are received from the hands of the ordained clergy.  It's noted also that Jesus tells the disciples, "You give them something to eat."  This is a commission that is a type and preparation for the apostolic ministry the disciples will perform after Christ's Resurrection.  My study Bible says that they will feed the world with the word of God and with the Eucharist.  Of the five loaves and two fish, there is a commentary by St. John Chrysostom:  Christ is the same Creator "of both the earth and the sea, who in the beginning brought fruit from the earth and life out of the water."  Again, Chrysostom comments that Christ looked up to heaven "not as receiving power from elsewhere, but as honoring the Father who begot Him."  That Christ blessed and broke the bread teaches us "not to touch any meal until we have given thanks to Him who gives us food."  My study Bible adds that this blessing also presents a clear eucharistic image, and directs us to pursue spiritual food greater than that which is earthly (see John 6:26-27).  

In today's reading, we can observe a growing ministry of Christ which now begins to reach out past those of His immediate vicinity and home base.  His apostles are now sent out on their first apostolic mission, going to towns and cities announcing the gospel of the Kingdom, using the power and authority that has been shared with them by Christ over all demons, and to cure diseases.  This is a very important announcement of a kingdom:  note Christ shares His power and authority as a king or emperor would do.  But the nature of this kingdom is obviously quite different from an earthly kingdom.  Its power is not in armies or cavalry or chariots of military weapons, and its authority is not found in worldly structures but is given through Jesus, who holds no official institutional office.  This is the kingdom of God which is entirely dependent upon God.  The disciples are to practice no ostentation, no fancy clothes, not a lot of money, and not to court people who can offer them luxurious places to stay.  The appeal of this kingdom is to the faithful wherever they are found, and that is the key to Christ.  They are not to take vengeance upon those who don't receive them, but rather to leave testimony against them by shaking the dust of the place from their feet.  And at the same time, a worldly kingdom has begun to take note of Christ.  Herod Antipas, ruler of Galilee, has heard of Him.  Herod has beheaded John the Baptist, and wonders who Christ is when He hears of the miraculous signs which accompany His ministry.  Elsewhere we're told that Herod fears that Jesus is John returned from the dead, and that this is the explanation for the powers He displays in His ministry (Mark 6:16, Matthew 14:2).  We should make careful note that Christ's authority is about a Kingdom making its way into this world; in the next chapter of Luke, Jesus will send out the seventy, teaching them to preach as they go, "The kingdom of God has come near to you" (Luke 10:1-24).  Perhaps most significantly in today's reading, we're given the story of the feeding of the five thousand men (and more women and children).  This becomes a story about feeding the world, a prefiguring of the Eucharist, because now, having returned from their first apostolic mission, the disciples are taught to feed the multitude who comes to find Christ and will not leave.  The twelve baskets of leftover fragments tell us about the Twelve who will go out to the world and feed the world with the gospel of the Kingdom of God.  The fulfillment of the twelve tribes of Israel, this will expand God's kingdom out to the four corners of the world and bless the world as it does.  Jesus has come to claim the world for the kingdom of God, to share His authority and power in a conflict with the demonic already planted in the world.  We note how in the demonic encounters we've read recently, the demons fear Christ; they know who He is, they know His power, and they know their time is necessarily limited.  But He has come to claim a whole world, including us; that is, the multitudes, and the hearts and minds in which He will find the faith that enables the establishment of that Kingdom and the working of its power to heal in us.  This Kingdom does not work by coercion; it relies on God's timing and God's power (hence the disciples merely shake the dust off their feet in testimony to those who will not receive it).  But it is still at work -- the bread sent out with the Twelve across the land and seas of the world reminds us of Ecclesiastes 11:  "Cast your bread upon the waters."  It is worth reading the rest of that chapter in Ecclesiastes and consider how much of it we can find in the teachings of Jesus about reaping and sowing, and even about the harvest of judgment that will come.  The world remains a place where the seed of the Sower must continually go out, where we may choose to join in the work of the harvest, where we may rejoice to hear His word and play our part in His kingdom.  For the four corners of the world still need His blessings through the holy bread of the Eucharist, and His Kingdom must continually go out with its own authority and power -- even into a world of coercion, greed, and so much faith in material power. 

 

 

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 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 went out 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.

Now King Herod heard of Him, for His name had become well known.  And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him."   King Herod is the son of Herod the Great (who slew the innocent infants of Bethlehem in Matthew 2:16).  Also known as Herod Antipas, he was technically a governor, or tetrarch of Galilee for Rome, but popularly called king.  My study bible suggests that he knows that John the Baptist performed no miracles while living, but now believes that John was raised from the dead (verse 16), and so powers are at work in him.  Therefore, my study bible points out, Herod fears John more dead than alive.

Others said, "It is Elijah."  And others said, "It is the Prophet, or like one of the prophets."  Elijah was expected to return and work signs before the coming of the Lord, in accordance with the prophecy of Malachi 4:5.  The Prophet, my study bible says, is interpreted by some to be a reference to the Messiah, the One which was foretold by Moses (Deuteronomy 18:15).  Others interpret this to 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 incident described in today's passage, the beheading of John the Baptist by Herod, is given as a parenthetical statement, a kind of flashback which explains to us Herod's fear that Jesus is John the Baptist raised from the dead.  While John still lived, he was widely revered as a holy man and prophet, and therefore his outspoken criticism of the marriage of Herod meant something among the people.  My study bible comments on the fact that Herod, with all of his wealth, position, and soldiers, feared John, who was a man who lived in total poverty and was clothed in camel's hair (1:6), 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 (11:32).  John criticizes the marriage of Herod to his brother's former wife Herodias as counter to the Mosaic Law, as 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.  The opportune day is for Herodias, who has desired to rid herself of John the Baptist.  Note how the king, Herod, is trapped by his surroundings, his excesses, his passions, and finally even this girl (the daughter of Herodias) -- even though he is exceedingly sorry.  It reminds us that Jesus taught, "Most assuredly, I say to you, whoever commits sin is a slave of sin" (John 8:34; see also Romans 6:5-23).

We might be wise to consider how shocking this story would have been to a contemporary audience of Christ, in ways that go beyond its obviously hideous dimensions to us.  The fact that Herod and Herodias would allow a daughter to dance before other men would have been considered in and of itself a terrible breach of socially appropriate modesty, and a shocking lack of parental protection for the girl.  In every way, the court of Herod represents scandalous excess.  Although nominally Jewish, it is a sign of the decadence of Rome, and more specifically the corruption of wealth and power as opposed to the holy poverty and personal integrity of John the Baptist.  But there are other, more subtle things going on here.  As this story is given parenthetically, it explains Herod's fear that John has returned from the dead, and that this is the power at work in Christ's ministry of signs.  We first of all should notice the tremendous fears at work in Herod.  He is slavishly fearful of what his nobles, the high officers, and the chief men of Galilee will think if he goes back upon an oath he swore in front of them to the daughter of Herodias.  Even while John still lived, Herod feared his holiness -- just as those who raised the swine in the story of the Gadarene demoniac feared Christ's power rather than welcoming the healing they witnessed.  After John has been beheaded, Herod still fears that the Baptist has returned from the dead, and therefore this power is at work in the ministry of Christ.  All in all, it is a picture of excess and error, strange heresy and total lack of understanding of the things of faith and spiritual truth.  There is more than a mere sign of true guilt at work in Herod as well; although he was exceedingly sorry to do so, because of his own rash oath he has John beheaded, and certainly this is now at work in him -- but he has no recourse and no spiritual depth to illuminate his own blindness.  The hideous image of John's head served on a platter is enough to tell us of the lust for power in Herod's wife Herodias.  It must be, for her, one more decorative sign of her power, a triumph.  John is one who said "no" to her ambition and desire.  These things depict a corruption that is perversion, a court gone haywire in its material greed and lust for excess of every kind.  But even though the picture is stark and extreme, we should take it as a warning about our own capacity for materialism.  We in the West live in a time of great prosperity.  If we don't understand that "every good and perfect gift is from above" (James 1:17),  then we so easily lose sight of how to steward those gifts, what to do with the lives we have been given and the blessings we have received.  When we fail to understand a sacramental life, one in which we return all things to Creator for guidance and blessing in how we are to live our lives and use what we have at hand, then we fail to put ourselves, our gifts, our lives, our own power -- such as it is -- in true order.  It also teaches us the danger of heresy, false teachings that give us only a sense of entitlement and take away all sense of being grateful or thankful for what we have.  It is gratitude that puts us in the place of clarity about our possessions and blessings, gratitude that keeps a clear mind that nothing truly belongs to us absolutely, but that it is only in the hands of God and guidance through faith that we find the personal integrity to be good stewards and shepherds in the image of Christ.  A child is a blessing:  Herodias' daughter is indulged, misguided (to say the least), exploited, and finally an instrument of the greatest horror -- the murder of John, the holy man of Israel.  It is only gratitude for what we have that teaches us what we would today call "good boundaries," the right care for all blessings including children, and a sacramental, prayerful life in which we return all to Creator in order to find our way to cultivate the true goodness and beauty of the world -- to bring out its fruitfulness and make all things bloom.  We seek holiness in order to live our best lives.  Herod's court is a picture of the greed of material gain, a life lived as if everything is simply one more thing to grasp as a personal possession, something that flatters our image of ourselves.  This includes our attitude toward spiritual truth:  nobody has a monopoly.  The Holy Spirit is the wind that blows where it wishes, and we do not control it (John 3:5-8).   John's poverty is a reflection of his radical commitment to that Spirit and where it would lead him in his love for God.  Let us consider our own choices and needs as human beings who need faith to guide us.  The real question is how aware of that need we truly are -- and what integrity means to us.  The Gospels give us examples of those who are blind to this.  Herod comes from a family known for its ruthless use of power, in a time when ruthlessness was expected of the powerful.  But he shows for us an image of the corrupt soul that knows only fear and excess, whose deeds further commit his spirit only to slavish fear and personal destruction.  Let us know and love God and take our strength in understanding and gratitude for God's love for us.

Then he questioned Him with many words, but He answered nothing

 Then the whole multitude of them arose and led Him to Pilate. And they began to accuse Him, saying, "We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King."  Then Pilate asked Him, saying, "Are You the King of the Jews?"  He answered him and said, "It is as you say."  So Pilate said to the chief priests and the crowd, "I find no fault in this Man."  But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place."

When Pilate heard of Galilee, he asked if the Man were a Galilean.  And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time.  Now 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 nothing.  And the chief priests and scribes stood and vehemently accused Him.  Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate.  That very day Pilate and Herod became friends with each other, for previously they had been at enmity with one another.

- Luke 23:1-12

Yesterday we read that, while He was in custody in the house of the high priest, the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?"  And many other things they blasphemously spoke against Him.  As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

 Then the whole multitude of them arose and led Him to Pilate. And they began to accuse Him, saying, "We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King."  Then Pilate asked Him, saying, "Are You the King of the Jews?"  He answered him and said, "It is as you say."  So Pilate said to the chief priests and the crowd, "I find no fault in this Man."  But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place."   My study bible tells us that the religious accusations against Jesus, which concern blasphemy and making Himself equal with God (see yesterday's reading, above), would not be appropriate or adequate to justify a death sentence under the Roman occupation.  The chief priests therefore invent false accusations (see 20:20-26), which are politically charged, in order to persuade Pilate to put Jesus to death.  Note that these particular charges put pressure on Pilate as well, given that they concern the regard due to Caesar.  Pilate's question, Are You the King of the Jews?, is, according to my study bible, more a mockery of the accusation itself than ti is of Jesus, as Pilate clearly doesn't take the political charges seriously (as we can see by his subsequent statement that he finds no fault in Jesus.  Christ's answer, It is as you say, could also be translated with a more ambiguous turn of phrase:  "You say so."  As in His response to the council in yesterday's reading, above, this answer actually prevents condemnation of those who question Him, as it avoids a direct teaching to those who "will by no means believe."

When Pilate heard of Galilee, he asked if the Man were a Galilean.  And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time.  Now 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 nothing.  And the chief priests and scribes stood and vehemently accused Him.  Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate.  That very day Pilate and Herod became friends with each other, for previously they had been at enmity with one another.  My study bible comments here that Herod sees Jesus as a novelty.  Once more, Jesus' silence here is an act of compassion.  To reveal divine mysteries in the face of his blasphemy would have brought Herod even greater condemnation.  My study bible notes that St. Ambrose sees Herod as a figure which represents all unrighteous people.  If Jesus is not understood as the Christ, then neither the meaning of His words and teachings, nor His miracles, will be recognized.  Note that Herod responds to Jesus the same way as did the men guarding Him in the home of the high priest, with contempt and mocking.

What do we make of Herod?  Pilate seems to be a serious man, or at least to take his position quite seriously as the Roman governor.  But Herod Antipas (son of Herod the Great) is given to impulsive behavior, as we learn from the story of the beheading of John the Baptist (see Mark 6:14-29).  Although he is called a "king" of Galilee -- the province from which Jesus comes, he rules as Roman tetrarch ("ruler of a quarter"), recognized by Augustus after the death of his father Herod, and rules the region as a client state for Rome.   Herod (Antipas), we've been told in the Gospels, fears that Jesus is John the Baptist returned from the dead (9:7-9).  As with John while he was in his custody, Herod has a fascination with the holy; he was curious about John and is now curious to see a miracle by Jesus.  In some sense he is like a powerful and wealthy man fascinated by some rare treasure or exotic animal in his possession.  He understands nothing of the holy himself, otherwise Christ would not have remained silent.   As he was given to fulfill a gratuitously extravagant oath before all the "great men" assembled for his birthday when John was beheaded, so he now -- together with his men of war -- responds by mocking Jesus and treating Him with contempt.  Such is the picture we have of this man of power.  It is an interesting one, for Herod seems easily swayed by the manipulations of others, including Herodias his wife, needing the approval of those around him, and therefore is at heart weak and rules irresponsibly.  It is no accident, then, that Herod and Pilate become fast friends after Jesus is handed to Herod for judgment, and then sent back to Pilate.  Over the ridicule and diminishing of Christ, Herod binds himself to a new political friend.  But even such a one, who had John the Baptist beheaded and his head brought on a platter to his birthday dinner, is still treated by Christ as one who bears a soul to which He will not add more condemnation by presenting to Him holy things to trample.  Christ has taught us, "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces" (Matthew 7:6).  But we rarely stop to think that this teaching, too, isn't merely a negative characterization.  It's also a form of protection against a deeper condemnation for those who will not receive nor understand what is holy, and will respond with contempt, mockery, hostility, violence, rage.  Let us understand Christ, and have respect for the power of the holy by taking the realities of the Kingdom as seriously as does Jesus.  There will be those for whom we may not repeatedly present our faith, nor entreat with Christ's pearls for all kinds of important reasons.  There will be times to remain silent, and to stay away, keeping important boundaries with wisdom.  Let us respect our Teacher, and learn from His conduct, even under the worst circumstances.

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.

He said to them, "You give them something to eat"

Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  And He said to them, "Take nothing for the journey, neither staffs nor bad nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere.

Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.

 And the apostles, when they had returned, told Him all that they had done.  Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida.  But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.  When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."  And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.

- Luke 9:1-17

 In yesterday's reading, Jesus had returned to Capernaum from the country of the Gadarenes, where He had healed a man possessed by a "legion" of demons.  On reaching Capernaum, as He was surrounded by the crowds, Jairus, a ruler of the synagogue approached Jesus for help.  His twelve year old daughter was dying.  As Jesus went through the crowd toward the house of Jairus, a woman approached Him from behind.  She had a blood flow or haemorrhage for twelve years; she'd spent all she had on doctors who had failed to make her well.  Instead, she simply got worse.  She touched the hem of His garment and was immediately well.  Jesus stopped in the crowd and asked, "Who touched Me?"  The disciples insisted that in such a crowd it was impossible to tell Him -- but He said, "Somebody touched Me, for I perceived power going out from Me."   The woman came forward trembling, and explained what happened.  Jesus told her in front of the crowd, "Daughter, be of good cheer; your faith has made you well.  Go in peace."  Someone then came to Him in the crowd from the house of Jairus, telling them not to come because his daughter was already dead.  Jesus said, "Do not be afraid; only believe, and she will be made well." He took only His closest circle of disciples to the girl, and her father and mother.  Jesus said, "Do not weep; she is not dead, but sleeping."  Those who mourned in the house ridiculed Him.  Then her spirit returned, and she arose immediately.  And He commanded that she be given something to eat.  And her parents were astonished, but He charged them to tell no one what had happened.

 Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases.  He sent them to preach the kingdom of God and to heal the sick.  My study bible says, "After being with His disciples for a considerable period, Jesus sends them out on their first mission, giving them power and authority to perform exorcisms and healings as well as to preach the dawn of the kingdom."  I think it's interesting that in yesterday's reading, we had a splendid example of this power in the healing of the woman with the bloodflow; that simply through faith she touched His hem, and she was healed.  Now we see His power "go out" in new ways, through the apostles, and we can read about how this first mission is commissioned by Him in the working of that power and what it is used for. 

And He said to them, "Take nothing for the journey, neither staffs nor bad nor bread nor money; and do not have two tunics apiece.  Whatever house you enter, stay there, and from there depart.  And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them."  So they departed and went through the towns, preaching the gospel and healing everywhere.  So they departed and went through the towns, preaching the gospel and healing everywhere.  Here in these instructions, we get a sense of a requirement for that power to work appropriately through us:  especially is stressed in all of these instructions a great deal of humility.  They are not to take anything for the journey (clearly relying on the power and love of God) -- they will not make ostentatious travelers.  To stay in the first house in which they are welcome is another form of humility -- they are not to "trade up" if offered better lodgings but to stay in the home of whoever it is who first welcomes them.  When they are not received, there is no strong outward expression of material power, but a testimony:  shaking the dust off their feet in rebuke.  This is a powerful mission of peace; it is not a worldly army that is sent out in the name of this Kingdom.  Their actions on this mission are preaching the gospel and healing everywhere.

Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again.  Herod said, "John I have beheaded, but who is this of whom I hear such things?"  So he sought to see Him.    Herod is the one who has beheaded John -- Herod Antipas,  ruler of Galilee under Rome.  Here as the first mission of the Kingdom is sent out with Christ's power, the rulers of great worldly power, in the name of Rome, become curious about Him.  Pilate will send Jesus to Herod at His trial in Jerusalem.

And the apostles, when they had returned, told Him all that they had done.  Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida.  Now, my study bible points out, these disciples are called apostles "(meaning 'those officially sent on a mission'), their proper title after Jesus' Resurrection."

But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.  When the day began to wear away, the twelve came and said to Him, "Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here."  But He said to them, "You give them something to eat."   Jesus welcomes those who come to Him, who truly want what He has to offer.  Once again, in the instructions to the disciples, Jesus teaches them to rely on what is present, just as in His instructions when they were sent out on their first mission.

And they said, "We have no more than five loaves and two fish, unless we go and buy food for all these people."  For there were about five thousand men.  Then He said to His disciples, "Make them sit down in groups of fifty."  And they did so, and made them all sit down.  Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude.  So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.  With God's help and instruction, with God's power, what we have is enough, enough to grow this Kingdom His Way.  My study bible says, "All are satisfied when Jesus feeds them.  No one need go away hungry.  This feeding of the 5,000 is a messianic sign."  There are yet twelve baskets left over:  one for each of the apostles who will go out to continue this work of the Kingdom, a reflection of the Eucharist.

There are many things we can read out of today's reading, but most of all we get a sense of the Kingdom's power, Jesus' power; how it works, how it is "sent out" to be at work in the world, how it cannot be contained and cannot be limited, how it doesn't work according to our very human and worldly limitations and expectations.  It's borne (in yesterday's reading) through even the hem of His garment, and in today's reading it's borne out into the world through His apostles.  It works through and in this world to build up this Kingdom.  It's not something we can narrow down and determine step by step and pin down exactly how it works -- this is not for us to know, nor to limit through our own understanding.  But it works here and now, in and through us, in our world, in even our imperfection.  This is the great mystery and paradox of this Kingdom, that God is with us.  The Orthodox have a prayer to the Holy Spirit, used to begin every liturgy; in it, the Holy Spirit is called "Spirit of truth who are everywhere present and filling all things."  As Jesus Christ was God with us, so the Spirit is God with us.  St. Paul has said that in response to a repeated prayer to be healed of an infirmity, he was told, "My grace is sufficient for you, for My strength is made perfect in weakness" (2 Corinthians 12:9).  In this great statement about God's power, we are told of our greatest paradox:  that right here and right now, God's power is with us, working in us and through us, right here in our imperfect world, our troubled lives, and with our own inadequacies, as we would see them.  You can't sell God short.  Our understanding of what works for this Kingdom is not God's understanding.  We can but pray and live in prayerful relationship to God, giving ourselves and our lives to this Presence and trusting in this power that works with us and through us, even as we are so far from what we might think is perfection.  Can you accept His grace?

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 read of Jesus traveling to His hometown of Nazareth. He taught in the synagogue, and the people were astonished. They 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." The Gospel tells us that the powers that be, of the state, are beginning to take notice of Jesus' ministry. Here, we are given the mind, the way of thinking, of Herod the tetrarch, otherwise known as Herod Antipas, son of Herod the Great. He ruled over the regions of Galilee and Perea, places where John the Baptist and Jesus spent much of their ministries. He governs in the name of Rome. With this opening verse to chapter 14, Matthew opens up a question for us: Why does Herod so fear John the Baptist and the powers at work in Christ?

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. In the context of Christ's ministry, we are given an explanation of the mindset of Herod. Here, Matthew tells us that Herod wanted to put John to death for criticizing Herod's marriage to Herodias (his living brother's former wife) as unlawful. This marriage would also lead to a war that was disastrous for Herod because it added to already existing territorial disputes. But it is clearly an affront to Jewish culture, to the population who form his subjects. (Although it seems Herod nominally professed Judaism, he was educated in Rome and also seems to have practiced Roman pagan religion depending on his environment.) The Gospel emphasizes the importance of the figure of John the Baptist, widely considered by the people to be a prophet, a holy man. Here, we're told that Herod Antipas would rather put John the Baptist to death, but elsewhere we're given hints of Herod's fascination with the man and what he teaches, that he would enjoy speaking with John -- as he later was also fascinated by Christ. As Roman ruler, both desires are reasonable in his position: he would put to death anyone who threatens his rule, while at the same time curious about the power both Jesus and John represent.

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. Matthew sets the scene for us here. It's a great banquet in honor of his birthday, with all the nobles and "best people" of Galilee, and it is before them that Herod makes his lavish promise to the daughter of his wife.

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. In the context of Matthew's Gospel, Herod is sorry, perhaps because of the multitudes who revere John the Baptist. Elsewhere, however, we are told that this is also a personal sorrow: Herod acts even against his own conscience. Regardless of the origin of his sorrow, Herod's clearly prompted by his rash oath, and his own worldly power that works through the appearances of men. This scene sets for us the words of Jesus in fulfillment, His condemnation of hypocrisy and living for the opinions of others rather than the opinion of God.

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. A tremendously gruesome scene gives us a picture of Roman rule in the eyes of the Jewish subjects. This bloody image, which we can liken to a kind of cannibalism -- even of a great holy man! -- tells us something about the picture of worldly rule as contradicted to that of Jewish religious history. It conjures up for us the power of the Old Testament, with its condemnation of syncretism by various kings who ruled Israel (including scandalous reference to pagan religions that embraced even child sacrifice and temple prostitution), and Jesus' condemnation of hypocrisy. It shows us the conflict, in stark contrast, between the life of the Kingdom of God and the corruption of worldly rule. I believe that we really have to take into account the Jewish Scriptural history at work in this context to really grasp its powerful meaning. Importantly, we note there is no revenge here nor hint of violent rebellion but the ending is peaceful, humble, faithful: John's disciples come to take his body to properly care for John, and then go to tell Jesus. They are going about the work for the Kingdom. This must be our response to the world, to our own sadness and sorrow.

Let us consider the picture of a daughter bringing to her mother the head of John the Baptist on a platter. Not only is it a bloodthirsty picture of lust for absolute power without any regard for the laws of God, but it's a hideous picture of a family relationship, a devoted daughter. And therein we get a second dose of reality: that devotion to any relationship, no matter how "sacred" in the context of worldly life, really must be governed by the laws of God, and not the laws of men. Because worldly power can be absolutely corrupt, this goes to any worldly institution, even our most basic forms of family life. God's law comes first, before all things. Repentance in this case would have constituted even one of these actors deciding there are more important things than worldly power, and worldly institutions such as that of the house of a monarch, pleasing others who hold power in that system. But it is not to be; this is an hour of the greatest evil. My study bible has a note that emphasizes our picture from the Gospel of the evil that exists in our world: "The beheading of John the Baptist is permitted by God. In a world of shameful wickedness, the righteous are afflicted and suffer death, though they are great in the eyes of God. Through John's martyrdom the coming of the Savior is announced to souls in Hades, for John is considered to be a forerunner of Jesus there as well as on earth." (In this context, we remember that Hades is a Greek term for the underworld before Resurrection, the world of all the dead; it is not synonymous with hell.) In some sense, the theme we have here behind the "scenes" of this gruesome story is one that continues from last week's readings of Jesus' parables. The good and evil live side by side, and the holy and the good are not immune from harm. It will form a great and powerful story for the early Church, which suffered so much martyrdom, and I believe it forms an important story for us today. Worldly power is now constituted in so many forms, and it can be used by us for good or bad depending upon our choices. We live in a world where the situation is similar in the sense that good and evil live side by side. As Jesus' parables of the past week have taught us, we await Judgment by the Lord, at the end of the age. For now, we who live in this world make our choices. We can't lose sight of the fact that these choices are important and essential, nor, I believe, should we lose sight of the fact that sometimes -- maybe even most times -- the good will suffer at the hands of the evil. This is not condemnation of the good or holy; rather we are not to be fooled by appearances. All is an opportunity for testimony and the working of the Holy Spirit -- even as my study bible points out that John the Baptist becomes forerunner to the dead, to announce the "good news" of the Kingdom to all beings who haven't known Christ. Let us consider once again, then, the great paradox of good and evil, of the world in which we live in which both exist side by side, like the Wheat and the Tares. In a powerful sense, this is an invitation to each of us to be like Him, to be God-like, sons and daughters by adoption. We have the power to make choices, to witness, to give testimony through what we choose. Don't be discouraged by seemingly "bad" outcomes. Many have gone before each of us already to declare their faith; it's not the opinion of men but the opinion of God that counts as far as our soul, who we truly are, is concerned. Crucifixion and beheading are not the end of this story. Neither is Hades, but rather Resurrection, and the power that is always making all things new that lives in us. In that mixture of good and evil in the world is the opportunity for us that God calls us to, to be something better than just what the world makes of us or what we are born into. Herod has great reason to fear Resurrection (echoed in his fear of John's resurrection). He has failed to make the choice he could have.

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 read of Jesus' visit to His hometown. He is in Nazareth, the town in which He was raised. Visiting the synagogue, He taught, and all of His former neighbors were amazed. They wondered, "Where did this man get these things?" Don't we know this family? Aren't these His brothers and sisters here with us? Don't we know His mother, Mary? The gospel tells us that they were offended at Him, for all the wisdom He showed, and the power in the works He'd done. Jesus said, "A prophet is not without honor except in his own country and in his own house." And for their lack of faith and receptivity, He did not do many "mighty works" there.

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." We hear something of the fear in Herod here, because of what he has done. We know that Herod was intrigued by John, and later by Jesus -- which we've read about in the accounts of the Passion. But this shows his mind, and the gospel goes on to explain to us why he fears that John has returned.

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. Here are the circumstances, a flashback in time, to tell us what happened with John the Baptist. Widely revered as a prophet and holy man, John's word held great sway with the public. And even a ruler like Herod Antipas must anticipate the reaction of the people.

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 hereon 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. It's quite interesting, in some respect, that this story immediately follows upon the story of Jesus in His hometown of Nazareth. His former neighbors simply could not overcome their accepted vision of social status, in order to receive Jesus with His wisdom and power in the great works He did. Here, we have another story of rank and hierarchy, and how it leads Herod to do something he was sorry to do. Furthermore, it is reinforced by the fact that Herod swore an oath -- in front of "those who sat with him," high-ranking nobles and members of his court, no doubt -- to give whatever the girl asked of him. He is wide open to manipulation by the woman for whom he's received scathing criticism from John the Baptist. We're also reminded of Jesus' words about oaths (here), and His teaching that our "Yes" should be "Yes" and our "No," "No." More than these, He said, is from the evil one. And we can see where his swearing of an oath has led Herod. No wonder he feared the return of John the Baptist, in his righteousness, when He heard the report about Jesus.

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 know that many of Jesus' disciples were first John's disciples. My study bible has a note that adds to this picture: "The beheading of John the Baptist is permitted by God. In a world of shameful wickedness, the righteous are afflicted and suffer death, though they are great in the eyes of God. Through John's martyrdom the coming of the Savior is announced to souls in Hades, for John is considered to be a forerunner of Jesus there as well as on earth."

And we do see, in this story, the world of shameful wickedness, into which the righteous come, bearing the kingdom of heaven. Jesus has said to His apostles that He sends them out as sheep in the midst of wolves. The gospel is giving us an ever-more defining picture of what it is for this kingdom to break through into the world, the suffering of the holy ones, the martyrdom (or "witnessing") of those who bear its good news into the world. Here the structures of power and might, the foolishness of an oath sworn before his peers and those of high status, teach us about the trap in which Herod the tetrarch binds himself, and leads him to commit acts of greater unspeakable cruelty than even he had anticipated. It is a kind of slippery slope, into which the kingdom comes announcing the great news of salvation -- that at any point, we can turn around. We can practice repentance, and "change our minds." Or, we can continue down that slope. Let us consider today what it is to be bound by our own bindings, our own oaths, our own slavery to a set of values and hierarchies, and notions of power and control -- and how they lead to manipulation, and may take us where we do not want to go, digging us in deeper to the pit of our own destructive choices. At what point do we turn around? And where in this is the work of the Kingdom, the great plea for salvation for which God has sent His Son? Jesus dined with tax collectors (like Herod Antipas, those who worked for Rome) and sinners. He offered them the choice to turn around. When do we take it? How deeply do we get in before we feel we can't turn back? Today's gruesome and grim scene reminds us what it is to slide into deeper horror and cruelty.