Living the Gospel in the Public Arena

Eighth Sunday after Pentecost (Proper 10B)

2 Samuel 6.1-5, 12b-19; Mark 6.14-29

St. Thomas of Canterbury, Long Beach

Live Streamed on St. Thomas’ Parish Facebook page (beginning at 19:10)

 

Today’s Gospel reading, the well-known story of the beheading of John the Baptist, is unique in Mark’s Gospel. Not the story itself—it is told not only in Mark, but also in Matthew and Luke. It is unique because it is the only story in Mark in which Jesus is neither the main character nor the main subject of the story. And despite Jesus not appearing in the story at all, the account of the beheading of John the Baptist is, in many ways, a character study in what it means to live the Gospel.

 

While subtle, the placement of the story of Herod and the beheading of John gives an indication that it is not just a tangential account of what happened to a figure previously introduced in the Gospel, but actually an illustration of Gospel living—or the opposite. This is sandwiched between the account of Jesus sending the twelve disciples out in pairs to engage in ministry—the Gospel we heard last week—and the return of the twelve. Indicating there is a thematic connection between the mission of the twelve and the interspersed story. The mission of the twelve serving as a direct example of what it means to live and proclaim the Gospel. As we heard last week, the disciples “went out and proclaimed that all should repent. They cast out many demons, and anointed with oil many who were sick and cured them” (Mk 6.12-13). And while they are out doing that, we hear the news of the death of another who proclaimed a gospel of repentance: John the Baptist. With the circumstances surrounding his death, and the actions of the one responsible for his death, being the antithesis of Gospel living.

 

The antithesis is, of course, provided in the person of the primary figure, Herod Antipas, the ruler of Galilee. Because of his role in the beheading of John the Baptist, it is easy to dismiss him as evil. Certainly, the antithesis of Gospel living by any measure. And yet, when you consider what we are told about Herod leading up to that fateful event, we see a man who was not a strong ruler, but a weak individual, torn by conflicting emotions and desires. Not unlike most human beings. But it is what he does with his internal conflicts that makes his story a valuable lesson in Gospel living. Providing an illustration of how so many of us can struggle with living the Gospel.

 

We know that even before the beheading itself, Herod was really torn on how to deal with John the Baptist. Herod was married to his step-brother’s former wife, Herodias. A marriage that by all accounts was legal. She was divorced. He was divorced. They were both free to marry again. And yet, for some reason which we are not privy to, John condemns the marriage. To appease his wife, Herod has John locked away to silence him. However, Herodias is not satisfied. She is bitter and carries a grudge. Big-time. To the point she makes no bones about wanting to have John killed. And apparently she would not let it go. This put Herod between a rock and a hard place. He wanted his wife to be happy, but, at the same time, there was something about John. As we are told, “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.”

 

Herod is fearful of John, because if he were to get rid of him, there might be riots by John’s followers, which would not have looked good politically. But even more so, Herod was intrigued by John’s message. There was something about his preaching that seemed to speak to him. Almost as if he wants to believe what John is preaching, but is struggling with what that might mean in his own life. So here he is, pulled in multiple directions, torn by a variety of feelings and emotions. He wanted to keep Herodias happy. Yet, he feared for his political career if he were to do what Herodias wanted. And he actually enjoyed listening to John. So he was at an impasse. Thankfully for John, the votes were slightly in favor of keeping him alive.

 

But things go downhill very quickly at Herod’s birthday party. His stepdaughter (also named Herodias, but referred to elsewhere as Salome) performs a dance that greatly pleases Herod and his guests. As a sign of gratitude, he vows to give her whatever she asks. And we know the story: she is manipulated by her vengeful mother and asks for the head of John the Baptist. Herod’s internal conflict just compounded exponentially. He really does not want to kill John, but he made a vow. It might have been one thing if it were done in private. But he had promised, “Whatever you ask of me, I will give you, even half of my kingdom,” in the presence of his guests: courtiers, officers, and the leaders of Galilee. Does he stick to what little principles he has had up until now and refuse, or does he follow through with his promise? If he refuses, he will lose all credibility, not only with his stepdaughter and his wife, but even more so with his subordinates and his people. And likely with any other political allies, including the Roman Empire, of which Herod was a puppet. He would be viewed as one who is not to be trusted. Do the right thing and spare John the Baptist or save face and look out for his own personal and political interests by having him killed? Follow the Gospel—the one preached by John the Baptist—or disregard it as inconvenient? Do the hard thing or take the easy way out? Alas, we know how that ended. Herod chose self-preservation over God’s transformation. He chose hate, vengeance, and ego over love, compassion, and self-sacrifice. He chose self over the Gospel. And look where that got him. Sure, he might have ruled another decade or so before he died. But at what cost?

 

Our Old Testament reading for today provides a sharp contrast to the image of Herod struggling to live according to the word of God. David has been King of Judah for the last seven years or so. Now, he has just been anointed as King of Israel, uniting the two kingdoms into one. In one of his first official acts as King of this United Monarchy of Israel, David establishes Jerusalem as his new capital. In addition to moving the royal court to Jerusalem, one of David’s priorities is to move the Ark of the Covenant, believed to contain God’s presence, to the new capital, as well. After an extended period of the Ark of the Covenant being in safekeeping elsewhere, it would be back at the center of power. A strong and powerful signal that Jerusalem was not just the political center of the kingdom, but the religious center, as well. And an even more powerful signal that God and God’s laws would once again be the foundation upon which the kingdom was founded and on which it is governed.

 

The significance of this action is demonstrated in our reading for today, which records the festive procession of the Ark from where it had been stored to its new home in Jerusalem—a distance of ten miles. This was an elaborate event, involving a new cart to carry the Ark, an extravagant procession of 30,000 people led by King David, complete with musicians, dancing, and singing, and the offering of appropriate sacrifices. A fitting procession to celebrate God’s glory and its return to the center of the communal and civic life of the kingdom. Once they reach Jerusalem, the Ark of the Covenant is placed in the tent that will be its new home (at least until the Temple is built by David’s son Solomon). David, the king himself, is at the center of the ritual activities, where he “offered burnt offerings and offerings of well-being before the LORD . . . and blessed the people in the name of the LORD of hosts.” Followed by an extravagant and festive celebration. All this to demonstrate and to celebrate that it is God who is at the center of the life of the people: religiously, culturally, societally, and politically.

 

We know that King David at least tried to live and rule his kingdom according to this principal of the centrality of God to the lives of his kingdom and all its people. Yes, David made mistakes. Yes, David did, at times, fail to follow God’s laws. But we also know that when he did fall short, he was willing to repent and turn back to the Lord. And as a result of his faithfulness, he was, and still is, revered as the greatest king Israel has ever known.

 

The story of Herod and the beheading of John the Baptist and the story of David taking the Ark of the Covenant to Jerusalem could not provide starker contrasts when it comes to the centrality of God and of God’s laws to these two men, and by extension, their respective governments. Both Herod and David being powerful rulers. One of the key differences between the two being not who they ruled, but who ruled them. Herod was ruled by his own passions, his own self-interests. Sure, Herod may have been intrigued by John’s message of repentance. But when push came to shove, he could not bring himself to set aside his own self-interests and his concern for what others thought of him to actually live the Gospel he heard preached. David, on the other hand, was ruled by God’s laws, by what God wanted him to do. And when he deviated from God’s laws, he was always willing to repent and turn back to God.

 

Of course, we all know the centrality of the Gospel in the living of our day-to-day lives. That’s what it means to be Christian. Although sometimes we might need a gentle reminder. Particularly when it comes to living the Gospel relative to our place in broader society. Being Christian is not merely a private matter. As demonstrated by both Herod and David, there is a public aspect to our faith and how we express it in word and action. We are, after all, part of something greater than ourselves: our local community, the nation, and the world. As such, the way we live out the Gospel is not just a private matter but has broader implications.

 

This could not be more evident than where we find ourselves right now as a nation. With the Republican National Convention starting tomorrow and the Democratic National Convention occurring next month, we are entering the final push of the 2024 election cycle. All intensified by the ongoing handwringing and angst over the qualifications of both the presumptive nominees. Perhaps more so than any election in recent history. Whether we like it or not, whether we follow political news or not, what happens on the political front has significant bearing on our individual lives. That means, as people of faith, we cannot completely ignore what happens in the political realm. For the next 113 days (and beyond), this is our collective reality. As people of faith, this needs to be our collective concern.

 

When approaching our collective life—particularly our civic and political life—we must always keep in mind one important truth. While some of us identify as Republican and some identify as Democrat and some identify as some other party or no party at all, that is not our central identity. Far from it. Our central identity is that we are first and foremost Christian. We follow Jesus Christ. Not Donald Trump. Not Joe Biden. It is this identity above all else that should and must dictate what we do and the decisions we make. For, as we see with both Herod and David, the decisions we make—be they in accordance with or in defiance of the Gospel—have ramifications. It all comes down to whether we choose to be faithful to God’s priorities of love and compassion or faithful to some other set of priorities based on self-interest—be they ours or those of another.

 

By now, I’m sure that everyone is aware of the assassination attempt against former President Trump yesterday in Pennsylvania. Such actions of political violence are absolutely reprehensible. This is not who we are as a nation. Such actions are antithetical to our political system and are most certainly antithetical to the Gospel. Further evidence that, now more than ever, we need to live according to the Gospel of love and compassion in every way that we can, as boldly as we can.

 

As we proceed through this election cycle, may we be particularly intentional in our assessment of whatever issues and candidates are on the ballot, and prayerfully consider how our choices at the ballot box truly reflect who we are and what we believe and hold dear as children of God.