July 12, 2009 - 6th Sunday after Pentecost

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The Lessons Appointed for Use on the
Sunday closest to July 13
Year B
Proper 10
RCL

Amos 7:7-15
Psalm 85:8-13
Ephesians 1:3-14
Mark 6:14-29


The Collect

O Lord…mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have grace and power faithfully to accomplish them; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.


Old Testament

Amos 7:7-15

This is what the Lord God showed me: the Lord was standing beside a wall built with a plumb line, with a plumb line in his hand. And the LORD said to me, "Amos, what do you see?" And I said, "A plumb line." Then the Lord said,

"See, I am setting a plumb line in the midst of my people Israel; I will never again pass them by;
the high places of Isaac shall be made desolate,
and the sanctuaries of Israel shall be laid waste,
and I will rise against the house of Jeroboam with the sword."

Then Amaziah, the priest of Bethel, sent to King Jeroboam of Israel, saying, "Amos has conspired against you in the very center of the house of Israel; the land is not able to bear all his words. For thus Amos has said,

`Jeroboam shall die by the sword,
and Israel must go into exile
away from his land.'"

And Amaziah said to Amos, "O seer, go, flee away to the land of Judah, earn your bread there, and prophesy there; but never again prophesy at Bethel, for it is the king's sanctuary, and it is a temple of the kingdom."

Then Amos answered Amaziah, "I am no prophet, nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees, and the LORD took me from following the flock, and the LORD said to me, `Go, prophesy to my people Israel.'"


The Psalm
Psalm 85:8-13 Page 709, BCP
Benedixisti, Domine

8 I will listen to what the LORD God is saying,
for he is speaking peace to his faithful people
and to those who turn their hearts to him.

9 Truly, his salvation is very near to those who fear him,
that his glory may dwell in our land.

10 Mercy and truth have met together;
righteousness and peace have kissed each other.

11 Truth shall spring up from the earth,
and righteousness shall look down from heaven.

12 The LORD will indeed grant prosperity,
and our land will yield its increase.

13 Righteousness shall go before him,
and peace shall be a pathway for his feet.


Ephesians 1:3-14

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, to the praise of his glorious grace that he freely bestowed on us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace that he lavished on us. With all wisdom and insight he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of his glory. In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; this is the pledge of our inheritance toward redemption as God's own people, to the praise of his glory.


Mark 6:14-29

King Herod heard of the demons cast out and the many who were anointed and cured, for Jesus' name had become known. Some were saying, "John the baptizer has been raised from the dead; and for this reason these powers are at work in him." But others said, "It is Elijah." And others said, "It is a prophet, like one of the prophets of old." But when Herod heard of it, he said, "John, whom I beheaded, has been raised."

For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip's wife, because Herod had married her. For John had been telling Herod, "It is not lawful for you to have your brother's wife." And Herodias had a grudge against him, and wanted to kill him. But she could not, for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will give it." And he solemnly swore to her, "Whatever you ask me, I will give you, even half of my kingdom." She went out and said to her mother, "What should I ask for?" She replied, "The head of John the baptizer." Immediately she rushed back to the king and requested, "I want you to give me at once the head of John the Baptist on a platter." The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. Immediately the king sent a soldier of the guard with orders to bring John's head. He went and beheaded him in the prison, brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. When his disciples heard about it, they came and took his body, and laid it in a tomb.

SCRIPTURE: Mark 6:14-29

King Herod heard of the demons cast out and the many who were anointed and cured, for Jesus' name had become known. Some were saying, "John the baptizer has been raised from the dead; and for this reason these powers are at work in him." But others said, "It is Elijah." And others said, "It is a prophet, like one of the prophets of old." But when Herod heard of it, he said, "John, whom I beheaded, has been raised."

For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip's wife, because Herod had married her. For John had been telling Herod, "It is not lawful for you to have your brother's wife." And Herodias had a grudge against him, and wanted to kill him. But she could not, for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will give it." And he solemnly swore to her, "Whatever you ask me, I will give you, even half of my kingdom." She went out and said to her mother, "What should I ask for?" She replied, "The head of John the baptizer." Immediately she rushed back to the king and requested, "I want you to give me at once the head of John the Baptist on a platter." The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. Immediately the king sent a soldier of the guard with orders to bring John's head. He went and beheaded him in the prison, brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. When his disciples heard about it, they came and took his body, and laid it in a tomb.


EXEGESIS:

VERSES 14-29: THE MARTYRDOM OF JOHN THE BAPTIST

The opening words of this Gospel are: "The beginning of the good news of Jesus Christ, the Son of God. As it is written in the prophet Isaiah, 'See, I am sending my messenger ahead of you, who will prepare your way'" (1:1-2). The messenger was John the Baptist (1:3-11). John prepared the way by preaching a baptism of repentance for the forgiveness of sins (1:4). After John was arrested, Jesus came to Galilee preaching much the same message, "Repent, and believe in the good news" (1:14-15).

The mission of the twelve (6:6b-13) leads into this story of John's martyrdom, but Mark concludes the mission story (6:30) only after telling us the martyrdom story (6:14-29). He sandwiches the martyrdom story within the mission story for a reason. The disciples' mission is quite successful (6:12-13), and reassures us that God's work continues unabated even in the face of the martyrdom of a great, Godly servant. Mark's church needed to hear this, because they were suffering great persecution. We need to hear it too, because we, like God's people through the ages, are prone to interpret difficult times as a sign that evil has trumped God. This story tells us that God does not always reward faithful discipleship with an easy life. The prophetic Christian might be beheaded –– crucified –– thrown to the lions –– expelled from college –– fired from a job –– required to apologize. The truth-teller's road is narrow and filled with potholes. We should not expect applause for living or preaching prophetically.


VERSES 14-16: JESUS' NAME HAD BECOME KNOWN

14King Herod heard of it, for Jesus' name had become known. Some were saying, "John the baptizer has been raised from the dead; and for this reason these powers are at work in him." 15But others said, "It is Elijah." And others said, "It is a prophet, like one of the prophets of old." 16But when Herod heard of it, he said, "John, whom I beheaded, has been raised."


"King Herod heard of it" (v. 14a). Hearing of Jesus' ministry, Herod immediately thinks of John the Baptist, whom he killed some time earlier (1:14). The story of John's death that follows, then, is a flashback to that time.

Herod Antipas is not really king, but tetrarch –– governor over one fourth of the territory over which his father reigned. His portion is Galilee and Perea (Matthew 14:1; Luke 9:7). He rules at Rome's pleasure, and is subject to Rome's guidance. Calling him "king" is "an example of the evangelist's irony, for it is prominent in a passage in which Herod is outwitted and manipulated by two women and hamstrung by his own oath and his fear of losing face before his courtiers" (Marcus, 398). He has reigned since 4 B.C., but will be deposed and sent into exile in 36 A.D. Consider that for a moment –– Herod's forty-year reign will come to an ignominious end not long after he is involved in the deaths of John and Jesus.

Herod's name raises a red flag. Earlier, Herod the Great tried to kill the baby Jesus (Matthew 1-20). Herod Archelaus threatened Joseph and his little family (Matthew 2:22). Now Herod Antipas murders John the Baptist. "The Herod family left bloody footprints across the New Testament" (Craddock, 343). The mention of Herod's name warns us of trouble ahead.

"for Jesus' name had become known" (v. 14b). While this is the story of John's death, it begins by mentioning both Herod and Jesus. The linkage of Herod, John, and Jesus is important to this text. We have seen linkages between John and Jesus from the beginning:

• Mary and Elizabeth celebrated their pregnancies together, and Elizabeth told Mary of the preeminent role that Mary's son would play.

• John prepared the way for Jesus.

• John baptized Jesus, and his baptism became an occasion God to reveal Jesus' sonship.


Now both John and Jesus are linked to Herod, who will play a role in their deaths (see Luke 23:7-15):

• Herod kills John for telling the truth. In due time, we will see Herod involved in Jesus' death.

• Herod is ambivalent about John, as he will be about Jesus (Luke 23). Both Herod and Pilate will have misgivings about authorizing Jesus' execution, but both will be persuaded by a crowd of people.

• John's disciples "came and took his body, and laid it in a tomb" (v. 29). Joseph of Arimathea will do the same for Jesus.

• Both John and Jesus continue to wield power after their deaths. The thought of John's death continues to haunt Herod, and he believes Jesus to be John resurrected (6:16). Jesus will, in fact, be resurrected.


This, then, is more than a story about John. It is a story about Jesus –– a glimpse into the death that he will die and the resurrection that will follow. John blazed the trail for Jesus both in life and in death.

The disciples will also find themselves on that trail. Norman Perrin discovered the following pattern (mentioned in Williamson, 123):

• John the Baptist preaches (1:4-8) and is delivered up (1:14; 6-17-29).

• Jesus preaches (1:14-15) and is delivered up (9:31; 10:33, 14, 15:1, 10, 15).

• The disciples preach (6:7-13) and are delivered up (13:9-13).


"But others said, 'It is Elijah" (v. 15). Based on the prophecy of Malachi 4:5, the people of Jesus' day expected Elijah to return to usher in the day of the Lord. In this Gospel, John is Elijah the prophet. Jesus said, "Elijah has come, and they did to him whatever they pleased, as it is written about him" (9:13).

There are close parallels between this story and the story of Elijah, Ahab, and Jezebel (1 Kings 16):

• John wore a leather belt, like Elijah (2 Kings 1:8; Mark 1:6).

• The sin of both kings involves their marriage to wicked women (1 Kings 16:31; Mark 6:1-8).

• Both Elijah and John challenge their respective kings prophetically, causing both Jezebel and Herodias to scheme murder.

• Both kings are weak men who find themselves caught between their confrontation with a prophet and their fear of a strong wife.

• But Jezebel fails in her attempt to kill Elijah, while Herodias succeeds in her effort to kill John.


But Herod sees Jesus as "John, whom I beheaded," raised from the dead (v. 16):

• It doesn't make sense for Jesus to be John resurrected, because Jesus and John lived at the same time and knew each other. "What is meant is simply that the spirit of John now rests on Jesus, just as Elijah's spirit rested on Elisha (2 Kings 2:15)" (Hare, 75).

• Soon Peter will correctly identify Jesus: "You are the Messiah" (8:29).


VERSES 17-20: AND HERODIAS HAD A GRUDGE AGAINST JOHN

17For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip's wife, because Herod had married her. 18For John had been telling Herod, "It is not lawful for you to have your brother's wife." 19And Herodias had a grudge against him, and wanted to kill him. But she could not, 20for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him.


"For Herod himself had sent men who arrested John, bound him, and put him in prison" (v. 17a). Josephus says that John was imprisoned at Herod's order at Herod's palace at Machaerus in southern Perea, a place far removed from Tiberius, where we believe this banquet takes place. However, the executioner's quick action in vv. 27-28 suggests that John is a prisoner in the palace at which the banquet takes place.

"on account of Herodias, his brother Philip's wife, because Herod had married her" (v. 17b). Herod arrested John and imprisoned him because of John's opposition to Herod's marriage to Herodias, formerly the wife of Herod's brother. The name of Herod's brother is in question. Mark calls him Philip, but Josephus says that the brother is also named Herod, as are many men in that family.

The Herod family tree is both complex and disturbing. Herod the Great married several women who bore him seven sons. Herodias is the daughter of one of these seven sons and marries two of the other seven sons –– which means that both of her husbands are also her uncles. Herod the Great was quite paranoid, and murdered three of his seven sons for fear that they might try to depose him. Of the remaining four sons, three marry either Herodias or Herodias' daughter (Barclay, 150-152).

"For John had been telling Herod, 'It is not lawful for you to have your brother's wife'" (v. 18). John exhibited great courage in criticizing the king for violating Torah law by marrying his brother's wife (Leviticus 18:16; 20:21). That would have been legal under certain circumstances were the brother dead (Deuteronomy 25:5-10), but Herod's brother is alive.

"And Herodias had a grudge against him, and wanted to kill him. But she could not, for Herod feared John, knowing that he was a righteous and holy man, and he protected him" (vv. 19-20). We are surprised at Herod's response to John's criticism. "He protected him" (v. 20). It sounds as if Herod's motive in arresting John may have been twofold –– to curtail John's criticism and to protect John from Herodias' wrath. If John is in Herod's custody, he cannot provoke Herodias further, and he is also beyond Herodias' reach.

Herod, hearing John, "was greatly perplexed; and yet he liked to listen to him" (v. 20). We would expect Herod to close his ears to John's criticism, but holiness and truth have great power. People in positions of power tend to surround themselves with "Yes men" –– people who tell them what they want to hear. They do so because they prefer flattery to criticism –– they don't want their subordinates to raise objections to their program. But sometimes, like someone who has overindulged on candy, the ruler who has heard nothing but flattery yearns for something more substantial–– something more nourishing–– a word of truth.

"for Herod feared John, knowing that he was a righteous and holy man" (v. 20). Even though John is a simple man with no trappings of power, Herod is afraid of him. Even though John confronts Herod, telling him things that Herod prefers not to hear, Herod nevertheless likes to listen to John. Even though Herod surely has advisors who readily offer comfortable counsel, he is drawn to John's rock-solid integrity. As preachers, we need to remember the authority of holiness and truth.

Herodias, formerly Philip's wife and now Herod's wife, is a different story. She "had a grudge against (John), and wanted to kill him" (v. 19). She "felt that the only place where her marriage-certificate could safely be written was on the back of the death-warrant of John the Baptist" (T.W. Manson, quoted in Edwards, 186). Frustrated by Herod's protection of John, she bides her time and waits for her opportunity. Herodias is the archetypical evil queen, much like Jezebel.

Jewish rabbis taught that a good woman might marry a bad man and hope to reform him, but a good man should not marry a bad woman lest she drag him down. The truth is that neither a bad man nor a bad woman is any bargain. The New Testament tells Christians to be equally yoked –– to seek a believing spouse.


VERSES 21-25: BUT AN OPPORTUNITY CAME

21But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. 22When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, "Ask me for whatever you wish, and I will give it." 23And he solemnly swore to her, "Whatever you ask me, I will give you, even half of my kingdom." 24She went out and said to her mother, "What should I ask for?" She replied, "The head of John the baptizer." 25Immediately she rushed back to the king and requested, "I want you to give me at once the head of John the Baptist on a platter."


"But an opportunity came when Herod on his birthday gave a banquet for his courtiers and offers and for the leaders of Galilee" (v. 21). Herodias' opportunity finally comes as a result of her daughter's dance (v. 22). The NRSV identifies the daughter as Herodias, but acknowledges, "Other ancient authorities read the daughter of Herodias herself." Josephus calls the daughter Salome.

"When his daughter Herodias came in and danced, she pleased Herod and his guests" (v. 22). The dance was most likely a licentious dance that most fathers would quickly stop –– but not Herod. The Herod family is known for debauched behavior, and this scene is believable based on what we know about Herod from other sources.

"Whatever you ask me, I will give you, even half of my kingdom" (v. 23). Herod's offer of half his kingdom is "a sham, for Rome would not allow him to part with an acre of land" (Edwards, 187).

Little does Herod guess what the daughter will ask. She seeks advice from her mother, who tells her to ask for the head of John the baptizer (v. 24). "The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her" (v. 26). Like Pilate, Herod's convictions melt easily in the face of a crowd.

Herodias asks only for John's head; Salome adds her own personal touch –– "on a platter" –– an especially macabre touch for a banquet setting (v. 25).

There are a number of parallels between this scene and the story of Esther –– parallels that would be quite apparent to early Jewish readers of Mark's Gospel:

• Both Esther and Salome gain advantage over their enemies at a banquet.

• Esther won the king's favor (Esther 5:2) and Salome "pleased Herod" (v. 22).

• Both kings offer up to half of their kingdoms (Esther 5:3; Mark 6:23).

• While Esther did not ask for the death of her enemy, Haman, her exposure of his treachery resulted in his being hung from the gallows that he had prepared for Mordecai, Esther's uncle (Esther 6). Salome asks for John's death, a request that Herod quickly answers.

• The major difference between the two stories is that Esther sought only to expose Haman's treachery so that she might save her people –– her motives were pure. We cannot say the same for Salome and Herodias.


VERSES 26-29: HE WENT AND BEHEADED JOHN

26The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. 27Immediately the king sent a soldier of the guard with orders to bring John's head. He went and beheaded him in the prison, 28brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. 29When his disciples heard about it, they came and took his body, and laid it in a tomb.


"Immediately the king sent a soldier of the guard with orders to bring John's head. He went and beheaded him in the prison" (v. 27). The king dispatches a soldier to bring John's head on a platter, which is done.

The guard "brought his head on a platter, and gave it to the girl" (v. 28). The head is presented to the daughter, who gives it to her mother. It is hard to imagine a girl and her mother who could face such a gory sight, but Mark notes no distaste on the part of either one.

Marcus notes the parallel between the passing of this platter and the passing of the bread in the story of the feeding of the five thousand (6:30-44), which follows immediately on the heels of this story. He suggests that what we have in this story of John is "a kind of demonic eucharist" (Marcus, 403).

"When (John's) disciples heard about it, they came and took his body, and laid it in a tomb" (v. 29). This is another parallel with Jesus' burial. While Jesus' disciples will abandon Jesus and fail to claim his body (14:50), Joseph of Arimathea, a secret disciple, will take care of the burial (15:43-46).

Josephus reports an interesting sequel to this story. To marry Herodias, Herod Antipas divorced his first wife, who was the daughter of King Aretas of Nabatea. To avenge the insult, Aretas will start a war with Herod Antipas and soundly defeat him. That, among other things, will lead to Rome deposing Antipas and sending him into exile in Gaul. Early Christians saw this as punishment for Herod's role in the executions of John and Jesus.


THOUGHT PROVOKERS:

I was drawn into the reading of the Bible when I got my first Bible from an American army chaplain as a young prisoner of war in 1945, while I was in a Belgian prison camp. The psalms of lamentation spoke to me when I felt completely lost and forsaken. And the passion story of Jesus spoke to me, because I felt that Christ understood me in my situation. Step after step I discovered the Gospel and the promise of God for the poor and the imprisoned. The Bible is the book which rescued me from resignation and despair.

Juergen Moltmann, German theologian

* * * * * * * * * *

If God sends us on stony paths,
he will provide us with strong shoes.

Alexander MacLaren

* * * * * * * * * *

There are times in the life of every disciple
when things are not clear or easy,
when it is not possible to know what to do or say.
Such times of darkness come as a discipline to the character
and as the means of fuller knowledge of the Lord.
Such darkness is a time for listening, not for speaking.
The Lord shares the darkness with his disciple; he is there.

Oswald Chambers

* * * * * * * * * *

I never had great suffering
that I did not turn into a poem.

Goethe

* * * * * * * * * *

I must be poor and want,
before I can exercise the virtue of gratitude;
miserable and in torment,
before I can exercise the virtue of patience.

John Donne

* * * * * * * * * *

BIBLIOGRAPHY:

Barclay, William, The Daily Study Bible: Gospel of Mark (Edinburgh: The Saint Andrew Press, 1954)

Boring, M. Eugene, The New Testament Library, Mark, A Commentary (Louisville: Westminster John Knox Press, 2006)

Brooks, James A, The New American Commentary: Mark (Nashville: Broadman Press, 1991)

Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year B (Louisville: Westminster John Knox Press, 1993)

Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, B (Valley Forge: Trinity Press International, 1993)

Edwards, James R., The Pillar New Testament Commentary: The Gospel According to Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Geddert, Timothy J., Believers Church Bible Commentary: Mark (Scottdale, PA: Herald Press, 2001)

Grant, Frederick C. and Luccock, Halford E., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)

Hare, Douglas R. A., Westminster Bible Companion: Mark (Louisville: Westminster John Knox Press, 1996)

Hooker, Morna D., Black's New Testament Commentary: The Gospel According to Saint Mark (Hendrickson Publishers, 1991)

Hurtado, Larry W., New International Biblical Commentary: Mark (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1983, 1989)

Marcus, Joel, The Anchor Bible: Mark 1-8 (New York: Doubleday, 1999)

Moule, C.F.D., The Cambridge Bible Commentary on the New English Bible: The Gospel of Mark (Cambridge: Cambridge University Press, 1965)

Perkins, Pheme, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)

Williamson, Lamar Jr., Interpretation: Mark (Atlanta: John Knox Press, 1983)

Richard Niell Donovan, SermonWriter.com