Sex and Politics

MARK 6:14-29

These verses contain a story that Primetime TV would love -- involving Herod Antipas, Herodias, Salome, John the Baptist, and a few other players beyond the telling. It all seems to come out of nowhere since the focus of the gospel thus far has been on Jesus and his ministry. Yet… there has to be a reason why the writer Mark included this story. Right?

With the disciples of Jesus spreading the good news, along with what has happened previously, word travels fast. Plus how can the miracles and ministry of Jesus be kept entirely under wraps? These are seasons of change. And as all of us know, not everybody likes change.

When discussing this particular story with the study group, we read verses 17-29 first, then verses 14-16. It set the tone to gain a sense of the paranoia and fear building within the man who wanted to be king -- Herod Antipas.

To provide more insight to the "Herod" family, the inter-relations are quite something; resembling a day-time soap opera -- a true story even Hollywood might find unbelievable. As Patrick * stated, "It's like a Jerry Springer show!"

Herod the Great, who was responsible for the massacre of the children in Bethlehem when Jesus was born (Matthew 2:16-18), had 15 children by 10 wives. [i] In this convoluted family mix, look how just a portion plays out (with Herod the Great married to several wives at once):

* Herod the Great had married Mariamne the Hasmonean who gave birth to Aristobulus;

* Aristobulus' wife gave birth to Herodias;

* Herod the Great had married Mariamne the Boethusian who gave birth to Herod Philip;

* Herod Philip married Herodias who gave birth to Salome;

* Herod the Great had married Malthake who gave birth to Herod Antipas;

* Herodias became the mistress of Herod Antipas and eventually his wife.

In this family portrait of just a select few,… Herod Antipas married Herodias (both his niece AND his sister-in-law)!

Even though this "She's my niece; no, she's my sister-in-law; no, she's my mistress; no, she's my wife" may not have turned heads completely around, John the Baptist stuck his head out when he told Herod Antipas that he had crossed a line in another way. He was "violating Jewish law (Lev 18:16) by marrying his brother's wife (in a situation where the levirate law (Deut 25:5-6) did not apply, because Herod's brother did not die childless.)" [ii] Herodias was infuriated and wanted the Baptist's head on a platter. Literally.

Sex… meet Politics. Politics… meet Sex.

Then comes the dirty dance by Salome at the royal court with jaws dropping, eyes popping and hearts pounding. Caught in an exaggeration of generosity since he had no actual kingdom to give to Salome -- but under an oath stated publically at the party -- Herod Antipas was forced to honor Herodias' carefully orchestrated, calculated move. "Off with his head!"

Now you might wonder what was the time-line between John the Baptist's death and Herod Antipas' paranoia about his resurrection -- "That's why that man can work miracles!" Although the four gospels state the same -- that John the Baptist died before Jesus -- there is nothing definitive about the exact dates.

Regardless of timing, news about the "Miracle Man" who spreads Good News made its way to the house of Herod Antipas, and he was quite afraid. Why? Could it have been guilt? Could it have been fear of retribution? Could it have been concern that the people would turn against him? Could it have been…? The could've and would've scenarios are endless.

Did You Know…?

Years after all of this, Herod Antipas actually sought the title of King. He journeyed to Rome and pleaded for it. Instead of receiving the title, he received something else -- banishment to Lyon in Gaul. The Emperor was outraged by the insolence and insubordination of Herod Antipas to ask for such a title. [iii]

So why the inclusion of the beheading of John the Baptist? I believe the writer of the gospel felt it important to share the Baptist's story, as his band of disciples soon splintered. Also, I think it gained sympathy from those who listened to the reading of the gospel -- as they had heard of John the Baptist at the very outset in Chapter 1.

I believe the writer wanted the listeners to hear about someone like Herod Antipas (who ruled the land causing fear, who worked for Rome and did the Emperor's bidding but wanted so much more, whose desire for power included committing adultery with his brother's wife and refusing to repent) taken down several notches. Show the depth of cowardice past the veneer of a royal front. A "King" who caused fear now showed fear.

And I believe the gospel writer wanted the listeners to know that a "King" and others of power were wrong in who they believed this Jesus fellow was. Jesus was not the resurrected John the Baptist; not Elijah; and not a prophet like Moses, Jeremiah or Isaiah.

This Jesus was the Messiah.

NEXT…

For real… 5,000 were fed?

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[i] Jewish New Testament Commentary, p. 51

[ii] Jewish Annotated New Testament, pp. 71-72

[iii] The Gospel of Mark, Barclay, p. 155

* Member of the study group

The Commoners -- Part 2

MARK 6:7-13

"Who do you think you are?!?"

Even with that question / statement from his hometown in Nazareth, Jesus chooses to take the high road… out of love. He still helps some of those who were ill and in need.

It's interesting though, in combination with the previous stories involving the synagogue ruler, Jairus, and his daughter, as well as the "unclean woman," people needed to believe in what Jesus was doing. As I mentioned in the past blog post, a centering / a focus had to take place. Jesus sought out those who would respond to his miracles and message. Hence a departure from Nazareth was imminent. And something different was about to happen.

As is inevitable in the process of teaching, there comes a time when the pupils need to go out and put to use what they've learned. The disciples are no different. It reminds me of what Dr. Marjorie Suchocki said at a class I recently attended at Claremont School of Theology. "God's love pulls you in and then sends you out."

Jesus gives instructions to the disciples -- to go out by two's (read Ecclesiastes 4:9-12); to have authority; to take as little as possible on the journey. And… preach to and heal those who would respond to the message.

But why carry as little as possible? If you were going on a journey into the great unknown, wouldn't you want as much clothing, protection, money, food,… as you could wear or carry?

The study group bandied about several thoughts and ideas. Among those…

* Going forth in this manner forced the disciples to rely on each other (good for someone to have your back or pick you up when you're down [bound to be rejected]).

* They had to trust in God's care rather than on themselves. Utter, implicit trust.

* Being dressed in the manner Jesus requested would allow the disciples to be identified with the common folk. This would bring about credibility.

Note -- At the end of this blog post, I've described what they would typically wear and carry.

Another possible reason relates to the Rabbinic law when a man entered the Temple, all ordinary things (including staff, shoes, money girdle) were to be set aside. Knowing this, Jesus may have meant for the disciples to see that the humble homes they were to enter on this journey were every bit as sacred as the Temple courts. [i]

In verses 12 and 13, there is one topic which I want to address: repent.

To repent. To change one's mind. To fit one's actions into a new mindset now that your mind has changed.

How hard is it to repent? Extremely. Why? It would seem if you did something wrong, you'd want to make things right. Easy enough, yes?

Not so much. Because if anyone is truly willing to repent (to the full meaning of the word), it could mean a complete reversal in the way one's life has been lived. One has to take a hard look into the mirror and see what is being reflected, and then come to terms with it. To admit.

Repentance is disturbing -- especially to those who are comfortable in who they are and what they've done. It's easier to maintain "as is." The last thing folks want to be is "disturbed." As someone once told me, "Repentance is revolutionary."

I'd like to go one step further for us to look at what the disciples did:

* They preached. That means someone was open-minded; someone listened.

* They spoke of repentance. That means someone grappled with forgiveness and looked at their actions -- from a perspective of love.

* They worked mightily with those who had afflictions. That means inner demons (that which had hold of) were released.

* They anointed those who were ill and healed them. That means the broken physical bodies of individuals were being restored.

They focused on the "whole" self and not just on the "soul" self.

I think this is where Jesus was making a point -- a very important point -- through his disciples.

Be open to the message. Be willing to experience the miraculous. Be centered with a loving God. Be willing to let go of your demons. Be willing to let go of that which hurts you and others. Be willing to let others care for you and support you, as God desperately wants to do. Let it pour over you -- inward and outward -- through you and out of you. Be loving to God and to your neighbor.

What do you think the disciples brought to the people?

Or putting it in a different context… what are we going to bring to the people?

Something to seriously consider.

NEXT…

Sex and Politics

As a point of further information, the articles of dress would have included:

* The tunic (also called the chiton or sindon). This innermost garment was simply a long piece of cloth folded over and sewn down on one side. Such garments were commonly sold without any hole for the head to go through. At its simplest, the inner garment was little more than a sack of holes cut in the corners.

* The himation. This outer garment was used as a cloak by day and as a blanket by night. It was composed of a piece of cloth seven feet from left to right and four and a half feet from top to bottom.

* The girdle. It was worn over the two garments. The skirts of the tunic could be hitched up under the girdle for work or for running. A double part formed a pocket like a money-belt, and in that pocket money was carried.

* The head-dress. This was a piece of cotton or linen about a yard square. It was folded diagonally and then placed on the head so that it protected the back of the neck, the cheek-bones, and the eyes from the heat and glare of the sun.

* The sandals. These were merely flat soles of leather, wood or matted grass. The soles had thongs at the edges through which a strap passed.

* The wallet. This may be one of two things. It may be the ordinary traveler's bag. This bag was made of a kid's (goat's) skin. Often the animal was skinned whole and the skin retained the original shape of the animal, legs, and tail, and head and all! …It may be a collecting-bag often used by priests and devotees to collect contributions for their temple and their god. [ii]

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[i] The Gospel of Mark, Barclay, pp. 143-144

[ii] The Gospel of Mark, Barclay, pp. 142-143

The Commoners -- Part 1

MARK 6:1-6

There comes a time when you need to leave the nest, leave the comfort of home / the familiar, to spread your wings and answer a call -- to do that thing you're supposed to do.

For Jesus, that happened at the age of 30, leaving his hometown of Nazareth as a tradesman, a carpenter (or "tekton"). Not merely good at wood work, he excelled at it. "In Homer, the "tekton" is said to build ships and houses and temples." [i]

Many times though, you are defined by what you do. And that "definition" also includes perceptions and stereotypes. People conceived Jesus for what he had done -- carpentry. That's who he was; he was a commoner, a simple man, a working man.

A short time has passed and he returns to Nazareth with the disciples. As the verses reveal, Jesus taught with authority in the synagogue. Jaws dropped; eyes widened. "Where…? What…? Isn't…? Aren't…?" How could this be?!?

Of the questions asked, one is most telling. It allows for a deeper glimpse into Jesus' life before he began his ministry. "Isn't this Mary's son…? "Only here is Jesus called this. The normal Jewish practice was to identify a son by his father's name." [ii]

"The fact they called Jesus Mary's son tells us Joseph must have been dead. Therein we have the key to one of the enigmas of Jesus' life. Jesus was only 33 when he died; and yet he didn't leave Nazareth until he was 30. Why this long delay? …The reason was Joseph died young and Jesus took upon himself the support of his mother and of his brothers and sisters; and only when they were old enough to fend for themselves did he go forth." [iii]

Has it ever happened to you -- leaving as a youth or young adult and returning as a person who is different, has a broader skill set, has elevated to new heights, was once taught and is now teacher? As Barbara * said, "It's a role reversal."

That's hard for some folks to comprehend. When considering the lives lived thus far in the study group, Bethany * mentioned she could relate. "When my family sees me, I'm the baby; I'm the little girl." Everyone in the room had either first-hand experience or knew of others who had gone through something similar.

Also consider the amount of meanness and accusation behind the words spoken to Jesus. "Mary's son." Words directed not only to him but to his family. There is probably also a hint (or a "wink, wink") of "You know, Joseph wasn't really the father of Jesus. They've come up with some miraculous birth story, which is a bunch of hog wash. He's illegitimate. Nothing good can come from someone like that!"

How easy it is to dismiss or tear down someone: for being different, for being successful, for making a positive impact in lives. As Gene * pointed out, for those who are successful, it's like fair game to knock them down. He used Yahoo comments from posted stories as an example where something wonderful is shared and then feedback and comments follow by those who write horrible, degrading, hateful things. Why? A part of that is definitely greed, envy, jealousy.

In closing the first part of a two-part blog post, what Jesus is going through reminds me of Romans 5:1-5 (justified through faith / peace with God / suffering produces perseverance; perseverance, character; and character, hope). And this gives me hope, and also something which I have embraced in my own life. How about yours?

Question for Reflection

Does a person have to be respected or honored to be useful to God?

NEXT…

Continuation of "The Commoners"; going out two-by-two; trust and faith; revolution

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[i] The Gospel of Mark, Barclay, p. 138

[ii] MacArthur Study Bible, p. 1470

[iii] The Gospel of Mark, Barclay, pp. 139-140

* Members of the study group

Living Faith

Mark 5:27-43

Living out one's faith. Living faith.

It's hard to describe. Can you really measure it? Examine it? Dissect it? Completely understand it?

From two ends of the spectrum -- both sides of town -- like a mathematical diagram -- the ruler of the synagogue (for all to see) comes forward to Jesus while the "unclean woman" (for no one to see) comes behind to Jesus. All points converge for living faith to come to life.

To help provide some insight to the woman who had lost everything (over a 12-year period), read Leviticus 15:25-27.

Can you even begin to imagine this was the life being lived? Unfortunately, this type of religious fervor still exists in some circles for reasons beyond my comprehension. Yet… put ourselves in this woman's shoes. What would we have done?

Both the leader and the once-respected woman had heard about Jesus and what he was doing. From within them arose living faith.

I find humor in the section where Jesus asked "Who touched my clothes?" The disciples basically say, "Hel-lo! Hundreds of people surround us, grabbing at you like a rock star. Who isn't touching you?!?"

But Jesus needs to know. Someone was healed because of their faith. Someone's life will be different / restored. He directly felt this. Who was it? That's why he stops in his tracks and seeks out this person.

On the one hand, this woman had to have been ecstatic. 12 years of a health condition that no amount of money could solve, that no one could cure. Juxtaposed with awesome fear, realizing there was someone who had cured her. All by a touch. And her living faith.

On the other hand, she had to be so afraid. What she did was forbidden! She had committed a grave sin. Yet through her fear, a surge of courage came through for this woman to admit what she had done. And Jesus is okay with what she did. All terror, all shame, all fear, all suffering… it was gone!

Let's not forget the other part of the story though. Back to Jairus.

Did You Know…?

The mention of the three disciples -- Peter, James and John (brother of James) -- going to the home of Jairus is a first in MARK. And "Scripture never explains why these men were sometimes allowed to witness things that the other disciples were excluded from." [i] The trio was an inner circle.

They arrive at the home of Jairus, and the people believe the child to be dead. As Marc from the study group mentioned, "She could've been in a deep coma." Nonetheless, the act of mourning has begun.

When Jesus tells the gathered (and some paid) mourners that they are mistaken, they respond in mocking tones, which in turn they receive a swift reply -- if you don't believe, then move aside. Hope and trust are important.  Bev from the study group stated she felt it was a need for like-minded people to be centered -- to keep out the distractions. From that point, the young girl's health is restored, which had to have been an amazing moment to witness.

Let's not overlook the use of the number "12" though.

* 12 years old -- the girl

* 12 years of suffering -- the woman

* 12 tribes -- Israel

For both the woman and the girl, as well as for Israel, new life was being brought forth. A healing. A restoration. A resurrection. Jesus was spreading the message of a new day, a new life that the gospel brings.

Living out one's faith.

NEXT…

Open your eyes; spread your wings

 

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[i] MacArthur Study Bible, p. 1469