Legitimacy, God's Real Deal
Commentary
All three texts point how one stakes a claim for legitimacy under God’s plans for their lives and that of their communities. One never knows where the real source of God’s authentic, life giving plan for them will originate. It may be by restoring an old ark to the city square (2 Samuel). It might be predestined before the foundation of the world (Ephesians 1). And finally, it may be a good person thought to be dead is seen the life of another greater person (Mark 6).
A modern example might be a younger couple in their 20s are told by their employer that they need a new car. The employer will co-sign for a car loan because it relates to his job in the company. Their first stop of car shopping is at the well-advertised huge car dealership with numerous televisions commercials. The couple is greeted by an impeccably dressed salesman with dealership polo shirt and nice pants on. He is a fast talker, and skilled at all the talking points of salesmanship. He tells the couple that buying car is like buying a part of pants. You see it and then buy now, before they leave the shelf. After showing the couple a car which they might be interested in, the salesman is very aggressive at trying to close the deal to get the couple to sign the papers. The couple is reluctant and wants to think about as well as talk to family and friends about purchase of this new car. The salesman will not take “No, not today,” for an answer. He applies even more pressure by telling them his car will be gone off the lot tomorrow and the deal he is offering expires as soon as the couple drives off the lot today. The wife is suspicious of the fast-talking salesman, and both hurried out of the huge dealership with several lots of cars all advertised as “America made.”
While driving toward the edge of the city, the couple see a smaller car dealership of a foreign car company. The couple drives in and is greeted by a heavy set, potbellied, casually dressed salesman with a crew haircut. He invites them into his office for a cup of coffee. They explain the husband’s occupation and the kind of car they need. The salesman slowly meanders out the door with them and points out a couple cars they might like. The couple returns and says they are interested in one car, but need to consult family, friends and the employer. The salesman tells them there is no hurry, the car will be here next week and week after that as well as the deal they discussed. He told them if the car needs repairing after it is off warranty that he might suggest a local car mechanic, because dealerships can be expensive in car repair prices. The couple trusted this salesman and two weeks later, they bought the foreign made car. It lasted them for eleven years and they were even able to sell it used for a good price. Who knew that the foreign car dealership would be God’s real deal or them? Pentecost is a season to seek out that which is legitimate or authentic in doing the ministry of the community of faith.
2 Samuel 6:1-5; 12b-19
At first glance this text seems a bit inappropriate to preach on a Sunday morning regarding a monarch who is scantily clad in little or no clothing while dancing around a sacred Ark of the Covenant. Upon closer examination of the text, this is an effort for a newly crowned King David to stake a claim of legitimacy for his reign in the eyes of both the traditionalist and newer idealist citizens of Israel. The account begins with King David (tribe of Judah) who has succeeded the recently deceased King Saul (tribe of Benjamin) by restoring an old ark that that has been shelved for twenty years in the house of Abinadab (1 Samuel 7:1-2).
The ark is a symbol of the holy war tradition when the twelve tribes of Israel were united in fighting off their enemies such as the Philistines. This forgotten symbol appeals to the conservatives who were followers of King Saul and served as a reminder of both the raw presence and power of God in troubled times past (Such as in the Book of Judges). The ark’s presence is also a sign of God’s sovereign rule and care for the people in both peaceful and embattled times.
David’s action also places the Ark of the Covenant into the city of Jerusalem, where he hopes to inaugurate it as the new holy city of God’s presence. Bringing the ark into Jerusalem, also unites both traditionalists who hold memories of the holy war God with those who seek a great new central city of worshipping this God. The ark is a way to restore a cherished symbol of the past into a new city of the future for public recognition and respect.
David’s dancing around the ark may be seen as a priestly act of a monarch promoting vitality, to legitimize his rule as Israel’s new king/priest. This will also move the worship life of the community forward into a new future in Jerusalem. David’s wife Michal, a daughter of his predecessor King Saul, is threatened by the seemingly disrespectful erosion of the older traditions of her father. She interprets David’s dances of extravagance and gratitude as that of threatening her father’s memory. She despises David’s public acts of joyous celebrative dances and interprets it as the legacy of her father Saul slipping away into a newer transition into the Davidic dynasty.
David’s act here works toward legitimizing his rule as God’s chosen monarch for this time. He is the “real deal” for Israel in this next chapter of their life together. Michal resists and is left to remain barren for the rest of her years in the royal household. This act of restoring the Ark of the Covenant and performing a liturgical dance was seen as an act of humility and respect toward God, thus legitimizing David’s reign as both king and priestly representative of God in Israel. Jerusalem would become a great city and center for many monarchs of Israel in the future.
How does a community of faith transition its worship life from the old times into a new chapter of their group’s life without alienating the traditionalists within the congregation? Who has a stake in the old ways (like Michal) and will criticize any steps toward a new future? This debate has gone on in churches for many years. It may be related to worship styles, building projects, methods of Christian education with electronic media and printed materials, as well as how leadership is organized in terms of church councils, leadership teams, staff decisions. This entails various groups within the church holding power through both votes and financial resources.
One modern example might be that a church wishes to expand its building due to a generous endowment. Shall they build a multi-purpose auditorium and athletic track or enhance the worship space and sanctuary area? Is there a compromise or unity effort to bring the “Ark of the Covenant” from the past in order to legitimize the move forward? What is God’s real deal for the community of faith here? [Sources: Brueggemann, Walter, Interpretation, A Bible Commentary for Teaching and Preaching: First and Second Samuel, (Louisville, KY: Westminster John Knox Press, 1990); Hertzberg, Hans Wilhelm, The Old Testament Library: I & II Samuel, Philadelphia, PA: Westminster Press, 1964)].
Ephesians 1:3-14
This text begins with a long sentence eulogy (berakah) which introduces the themes of the letter to the Ephesians. Authorship is contested as to whether the internal evidence of the epistle does or does not support the original Pauline writing style as seen n the uncontested Romans and Corinthians correspondences. Is this a disciple of Paul, who writes after the apostle is deceased? The Pauline themes remain intact regardless of authorship questions. This article will simply use the term “Paul” as author, keeping in mind this may be a follower of Paul (Lincoln, Taylor).
The function of the opening praise hymn serves as a reminder of what God has done for the readers, as well as congratulations for being blessed. This text also introduces highlights to be addressed in the remainder of the epistle. They include the mystery, grace and purpose of living a life in fullness of the Holy Spirit. Second, to speak to any issues between Jewish and Gentile Christians within the community. Finally, the basis of Christian ethics as a result of being heirs adopted by God in Christ.
Paul believes it is solely in and through Christ which God acts within the community of faith. The author uses this term “in Christ” 30-35 times in this epistle. The relationship Christians have with Christ, determines how they are blessed. Verse 3 echoes Genesis 12:2-3, referring to Abraham’s offspring are to be a blessing to all nations. This suggests an ethical dimension of Christian discipleship which they have been chosen and provided an inheritance to bless all people, not simply restricting their resources to local interests. Inheriting was one of the few ways people could better themselves in those times of limited economic mobility.
This text also introduces the idea of God’s choosing or destining people in God’s fullness of time in history (predestination). There are a couple ways one can read this predestination argument. A collective or community election indicates that God has destined a community of people as heirs to his kingdom such as he did Abraham’s family (Genesis 12). A person is then baptized into a community of faith and reaps the rewards of the community. The other way is to suggest that God destines certain individuals to be part of the eternal inheritance, as some Calvinist authors would suggest. Individuals are predetermined to be chosen as one of God’s elect.
The text talks of a single predestination of God’s chosen people and says nothing about a double predestination of the non-elect or reprobate, who do not confess Christ as Savior. That would a step-in logic not supported in his text. A preaching path here might be to identify the three traditional post reformation paths in interpreting God’s sovereign will in predestination. That being the reformed-Calvinist view of double predestination, Wesleyan-Arminian view of free will given to humans, and the Lutheran dynamic tension view of God’s sovereignty and human free will in a both/and tension of sorts.
One other bottom-line theme is God’s work through a trinitarian elements of Creator, redeemer, and Spirit which works out God’s sovereign will for the universe. Emphasis on God’s grace, sovereign will and forward life-giving movement in time is intended to comfort believers of all times, regardless of their views on doctrines such as predestination. Christ continues to work to restore all of creation. This might be an opportunity to preach in the Trinity this week.
To be n Christ is also to be part of the program to renew the cosmos in harmony, while counteracting any insecurity or claims of God not being the sole Creator of the universe whose grace is abundant and unending. The whole predestination discussion is intended to provide assurance and security rather than division of, “Who is in and who is out and how?”
Paul also is addressing a claim that syncretistic teachings encountered by the community to diminish the sole sovereign role of the God of Abraham. This syncretistic view favors blending Christian the faith as just another religion in the larger community of the times. Paul argues this is simply misplaced faith! God’s purpose for the universe is found solely in Christ. All other religious efforts to compromise this teaching are illegitimate and not the real deal.
Another path to pursue might to be trace the lineage of Christianity back to Abraham’s covenant in Genesis 12. This links Christianity with ancient Judaism, rather than another philosophy of any given times of multiple religious views of God and the universe.
“How is Christ the real deal?” 1) We are chosen… (vss. 3-5). 2) We are lavished with wisdom and insight… (vss. 8-9). 3) We have obtained an inheritance… (vss. 11-14). Such a sermon is intended to instill confidence to Christians who are always confronted with competing claims of power, gods of the age. There are also modern temptations to become one of the “nones and dones” of nonparticipation of any organized religion. Therefore, worship should be practiced given as enthusiastically in Jesus as Christ as King David attempted to model through the restoration of the Ark of the Covenant in the 2 Samuel 6 text. Our God is the real deal! Paul sees legitimacy or authentic new life is in God’s grace “in Christ.” [Sources: Lincoln, Andrew T., Word Biblical Commentary: Ephesians, Nashville, TN: Thomas Nelson, 1990); Taylor, Walter F., and John P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians, Minneapolis, MN: Augsburg Fortress, 1985)].
Mark 6:14-29
“But when Herod heard of it, he said, “John, whom I beheaded, has been raised’” (Mark 6:16). Here is the picture of an illegitimate king who is terrified at the prospect that a prophet who spoke truth to his abusive power has returned from the grave after being beheaded. Flavius Josephus the secular historian of the times records the events related to both King Herod and John the Baptist in both his Antiquities and The Jewish War volumes. This gospel account in Mark (and other gospels) is supported by a former Jewish now Roman historian who has no special interest in biased reporting of this account, thereby strengthening the historical reliability of this text. Which “Herod” was the king remains contested? The bottom line is John the Baptist ended up with his head on a platter as the legitimate prophet of God who confronted an illegitimate king regarding his unlawful spouse.
This text as others in Mark’s gospel is sandwiched with the return of the twelve disciples and Herod’s curiosity as to who Jesus is? (Mark 6:6b-13 6:3-32). The same fate of death which occurred to John the Baptist, awaits both Jesus and his disciples. This is one of the longer narratives in Mark’s gospel which Herod’s recollection of his poorer judgement as monarch which led to the death of an innocent man.
John the Baptist is an example of a legitimate prophet who is calling out an illegitimate King Herod for marrying his sister-in-law, Herodias. This violates the Hebrew Bible (Old Testament) teachings in Leviticus 18:16; 20:21). King Herod hosts a banquet party of powerful and elite Galilean guests whom he wishes to impress. The wife whom John the Baptist scorned has her daughter perform a dance for the king. Was it erotic or simply traditional dance, is left up to the imagination? Suffice it to say, Herod was mesmerized enough to promise the young girl whatever she wished. She consulted her mom, who was threatened that the arrested John the Baptist remains alive in the king’s jail. Like King Ahab and Queen Jezebel in 1 Kings, the embittered wife sought to broker her power position through her easily manipulated husband Herod. She then requested her daughter to ask for the head of John the Baptist. Herod was both stunned, but also feared losing face amid the social elites he is entertaining in that event.
Herod wanted to spare himself any public humiliation thus had John beheaded. John’s disciples would bury John’s body in a grave, as Jesus would later be buried into a tomb (Mark 15:42-47). Herod knew John the Baptizer’s (or Baptist’s) accusations regarding his unlawful marriage were legitimately grounded in scripture. Further proof of his illegitimate monarchy on the throne was in knowing that an innocent man was executed due to his bad decisions. Now he fears this Jesus from Nazareth of the Galilee is John revived from the dead!
This text is a sobering reminder that people of authentic faith in Jesus Christ in many time periods may expect suffering and possibly death by those people in power positions who acquired their offices in illegitimate ways. Mark’s community will face such challenges in their future as well. A major preaching theme here is speaking truth to power, even when one holds a legitimate word of truth from the “real deal God,” does indeed carry the threat of rejection and persecution. [Sources: Boring, Eugene, The New Testament Library: Mark, Louisville, KY: Westminster John Knox Press, 2006); Donahue, John R. and Daniel J. Harrington, Sacra Pagina: The Gospel of Mark, Collegeville, MN: The Liturgical Press, 2002)]
Application
A modern example of the Mark 6 text, might be a leader does not want to open their business or organization due to the dangers of an area pandemic, or unsafe working environment. Despite any evidence and proof from accepted health inspectors, science reports and insurance company sources, the leader is ordered by the distant higher echelon to resume full operations and require all workers to return to their posts. If not, all of them will be terminated from their jobs, as well as lose their medical insurance and retirement plans. When does a person metaphorically risk putting their head on the chopping block for the sake of other people in the group or community? When does a church community risk its reputation or possible tax-exempt status for a cause in which they hold a strong conviction?
Alternative Application
Lee Bolman and Terrence Deal have written a book which has since been revised entitled, Reframing and Framing Organizations: Artistry, Choice and Leadership (San Francisco, CA: Josey Bass, 2003). One of the arguments they make, is every organization is structured around one of more of four frames or assumptions behind its daily operations. The structural frame does things strictly by the book, stated procedures and written policies. The human resource frame is based on skills, needs and relationships as well as the ability to empower workers and staff. The political frame lives by the law of the jungle where there is stiff in-house competition, secret alliances and coalitions within the organization and constant processes of developing a power agenda to gain more influence and control. Finally, there is the symbolic frame which seeks to promote a culture of meaning, and inspiration through promotion of life-giving narratives, local heroes and sacred objects or public display symbols for outsiders to marvel at to see greater meaning in life (Bolman, 16). Are church organizations viewing themselves as symbolic, however to scratch below the surface reveals a law of the jungle political frame?
A modern example might be a younger couple in their 20s are told by their employer that they need a new car. The employer will co-sign for a car loan because it relates to his job in the company. Their first stop of car shopping is at the well-advertised huge car dealership with numerous televisions commercials. The couple is greeted by an impeccably dressed salesman with dealership polo shirt and nice pants on. He is a fast talker, and skilled at all the talking points of salesmanship. He tells the couple that buying car is like buying a part of pants. You see it and then buy now, before they leave the shelf. After showing the couple a car which they might be interested in, the salesman is very aggressive at trying to close the deal to get the couple to sign the papers. The couple is reluctant and wants to think about as well as talk to family and friends about purchase of this new car. The salesman will not take “No, not today,” for an answer. He applies even more pressure by telling them his car will be gone off the lot tomorrow and the deal he is offering expires as soon as the couple drives off the lot today. The wife is suspicious of the fast-talking salesman, and both hurried out of the huge dealership with several lots of cars all advertised as “America made.”
While driving toward the edge of the city, the couple see a smaller car dealership of a foreign car company. The couple drives in and is greeted by a heavy set, potbellied, casually dressed salesman with a crew haircut. He invites them into his office for a cup of coffee. They explain the husband’s occupation and the kind of car they need. The salesman slowly meanders out the door with them and points out a couple cars they might like. The couple returns and says they are interested in one car, but need to consult family, friends and the employer. The salesman tells them there is no hurry, the car will be here next week and week after that as well as the deal they discussed. He told them if the car needs repairing after it is off warranty that he might suggest a local car mechanic, because dealerships can be expensive in car repair prices. The couple trusted this salesman and two weeks later, they bought the foreign made car. It lasted them for eleven years and they were even able to sell it used for a good price. Who knew that the foreign car dealership would be God’s real deal or them? Pentecost is a season to seek out that which is legitimate or authentic in doing the ministry of the community of faith.
2 Samuel 6:1-5; 12b-19
At first glance this text seems a bit inappropriate to preach on a Sunday morning regarding a monarch who is scantily clad in little or no clothing while dancing around a sacred Ark of the Covenant. Upon closer examination of the text, this is an effort for a newly crowned King David to stake a claim of legitimacy for his reign in the eyes of both the traditionalist and newer idealist citizens of Israel. The account begins with King David (tribe of Judah) who has succeeded the recently deceased King Saul (tribe of Benjamin) by restoring an old ark that that has been shelved for twenty years in the house of Abinadab (1 Samuel 7:1-2).
The ark is a symbol of the holy war tradition when the twelve tribes of Israel were united in fighting off their enemies such as the Philistines. This forgotten symbol appeals to the conservatives who were followers of King Saul and served as a reminder of both the raw presence and power of God in troubled times past (Such as in the Book of Judges). The ark’s presence is also a sign of God’s sovereign rule and care for the people in both peaceful and embattled times.
David’s action also places the Ark of the Covenant into the city of Jerusalem, where he hopes to inaugurate it as the new holy city of God’s presence. Bringing the ark into Jerusalem, also unites both traditionalists who hold memories of the holy war God with those who seek a great new central city of worshipping this God. The ark is a way to restore a cherished symbol of the past into a new city of the future for public recognition and respect.
David’s dancing around the ark may be seen as a priestly act of a monarch promoting vitality, to legitimize his rule as Israel’s new king/priest. This will also move the worship life of the community forward into a new future in Jerusalem. David’s wife Michal, a daughter of his predecessor King Saul, is threatened by the seemingly disrespectful erosion of the older traditions of her father. She interprets David’s dances of extravagance and gratitude as that of threatening her father’s memory. She despises David’s public acts of joyous celebrative dances and interprets it as the legacy of her father Saul slipping away into a newer transition into the Davidic dynasty.
David’s act here works toward legitimizing his rule as God’s chosen monarch for this time. He is the “real deal” for Israel in this next chapter of their life together. Michal resists and is left to remain barren for the rest of her years in the royal household. This act of restoring the Ark of the Covenant and performing a liturgical dance was seen as an act of humility and respect toward God, thus legitimizing David’s reign as both king and priestly representative of God in Israel. Jerusalem would become a great city and center for many monarchs of Israel in the future.
How does a community of faith transition its worship life from the old times into a new chapter of their group’s life without alienating the traditionalists within the congregation? Who has a stake in the old ways (like Michal) and will criticize any steps toward a new future? This debate has gone on in churches for many years. It may be related to worship styles, building projects, methods of Christian education with electronic media and printed materials, as well as how leadership is organized in terms of church councils, leadership teams, staff decisions. This entails various groups within the church holding power through both votes and financial resources.
One modern example might be that a church wishes to expand its building due to a generous endowment. Shall they build a multi-purpose auditorium and athletic track or enhance the worship space and sanctuary area? Is there a compromise or unity effort to bring the “Ark of the Covenant” from the past in order to legitimize the move forward? What is God’s real deal for the community of faith here? [Sources: Brueggemann, Walter, Interpretation, A Bible Commentary for Teaching and Preaching: First and Second Samuel, (Louisville, KY: Westminster John Knox Press, 1990); Hertzberg, Hans Wilhelm, The Old Testament Library: I & II Samuel, Philadelphia, PA: Westminster Press, 1964)].
Ephesians 1:3-14
This text begins with a long sentence eulogy (berakah) which introduces the themes of the letter to the Ephesians. Authorship is contested as to whether the internal evidence of the epistle does or does not support the original Pauline writing style as seen n the uncontested Romans and Corinthians correspondences. Is this a disciple of Paul, who writes after the apostle is deceased? The Pauline themes remain intact regardless of authorship questions. This article will simply use the term “Paul” as author, keeping in mind this may be a follower of Paul (Lincoln, Taylor).
The function of the opening praise hymn serves as a reminder of what God has done for the readers, as well as congratulations for being blessed. This text also introduces highlights to be addressed in the remainder of the epistle. They include the mystery, grace and purpose of living a life in fullness of the Holy Spirit. Second, to speak to any issues between Jewish and Gentile Christians within the community. Finally, the basis of Christian ethics as a result of being heirs adopted by God in Christ.
Paul believes it is solely in and through Christ which God acts within the community of faith. The author uses this term “in Christ” 30-35 times in this epistle. The relationship Christians have with Christ, determines how they are blessed. Verse 3 echoes Genesis 12:2-3, referring to Abraham’s offspring are to be a blessing to all nations. This suggests an ethical dimension of Christian discipleship which they have been chosen and provided an inheritance to bless all people, not simply restricting their resources to local interests. Inheriting was one of the few ways people could better themselves in those times of limited economic mobility.
This text also introduces the idea of God’s choosing or destining people in God’s fullness of time in history (predestination). There are a couple ways one can read this predestination argument. A collective or community election indicates that God has destined a community of people as heirs to his kingdom such as he did Abraham’s family (Genesis 12). A person is then baptized into a community of faith and reaps the rewards of the community. The other way is to suggest that God destines certain individuals to be part of the eternal inheritance, as some Calvinist authors would suggest. Individuals are predetermined to be chosen as one of God’s elect.
The text talks of a single predestination of God’s chosen people and says nothing about a double predestination of the non-elect or reprobate, who do not confess Christ as Savior. That would a step-in logic not supported in his text. A preaching path here might be to identify the three traditional post reformation paths in interpreting God’s sovereign will in predestination. That being the reformed-Calvinist view of double predestination, Wesleyan-Arminian view of free will given to humans, and the Lutheran dynamic tension view of God’s sovereignty and human free will in a both/and tension of sorts.
One other bottom-line theme is God’s work through a trinitarian elements of Creator, redeemer, and Spirit which works out God’s sovereign will for the universe. Emphasis on God’s grace, sovereign will and forward life-giving movement in time is intended to comfort believers of all times, regardless of their views on doctrines such as predestination. Christ continues to work to restore all of creation. This might be an opportunity to preach in the Trinity this week.
To be n Christ is also to be part of the program to renew the cosmos in harmony, while counteracting any insecurity or claims of God not being the sole Creator of the universe whose grace is abundant and unending. The whole predestination discussion is intended to provide assurance and security rather than division of, “Who is in and who is out and how?”
Paul also is addressing a claim that syncretistic teachings encountered by the community to diminish the sole sovereign role of the God of Abraham. This syncretistic view favors blending Christian the faith as just another religion in the larger community of the times. Paul argues this is simply misplaced faith! God’s purpose for the universe is found solely in Christ. All other religious efforts to compromise this teaching are illegitimate and not the real deal.
Another path to pursue might to be trace the lineage of Christianity back to Abraham’s covenant in Genesis 12. This links Christianity with ancient Judaism, rather than another philosophy of any given times of multiple religious views of God and the universe.
“How is Christ the real deal?” 1) We are chosen… (vss. 3-5). 2) We are lavished with wisdom and insight… (vss. 8-9). 3) We have obtained an inheritance… (vss. 11-14). Such a sermon is intended to instill confidence to Christians who are always confronted with competing claims of power, gods of the age. There are also modern temptations to become one of the “nones and dones” of nonparticipation of any organized religion. Therefore, worship should be practiced given as enthusiastically in Jesus as Christ as King David attempted to model through the restoration of the Ark of the Covenant in the 2 Samuel 6 text. Our God is the real deal! Paul sees legitimacy or authentic new life is in God’s grace “in Christ.” [Sources: Lincoln, Andrew T., Word Biblical Commentary: Ephesians, Nashville, TN: Thomas Nelson, 1990); Taylor, Walter F., and John P. Reumann, Augsburg Commentary on the New Testament: Ephesians, Colossians, Minneapolis, MN: Augsburg Fortress, 1985)].
Mark 6:14-29
“But when Herod heard of it, he said, “John, whom I beheaded, has been raised’” (Mark 6:16). Here is the picture of an illegitimate king who is terrified at the prospect that a prophet who spoke truth to his abusive power has returned from the grave after being beheaded. Flavius Josephus the secular historian of the times records the events related to both King Herod and John the Baptist in both his Antiquities and The Jewish War volumes. This gospel account in Mark (and other gospels) is supported by a former Jewish now Roman historian who has no special interest in biased reporting of this account, thereby strengthening the historical reliability of this text. Which “Herod” was the king remains contested? The bottom line is John the Baptist ended up with his head on a platter as the legitimate prophet of God who confronted an illegitimate king regarding his unlawful spouse.
This text as others in Mark’s gospel is sandwiched with the return of the twelve disciples and Herod’s curiosity as to who Jesus is? (Mark 6:6b-13 6:3-32). The same fate of death which occurred to John the Baptist, awaits both Jesus and his disciples. This is one of the longer narratives in Mark’s gospel which Herod’s recollection of his poorer judgement as monarch which led to the death of an innocent man.
John the Baptist is an example of a legitimate prophet who is calling out an illegitimate King Herod for marrying his sister-in-law, Herodias. This violates the Hebrew Bible (Old Testament) teachings in Leviticus 18:16; 20:21). King Herod hosts a banquet party of powerful and elite Galilean guests whom he wishes to impress. The wife whom John the Baptist scorned has her daughter perform a dance for the king. Was it erotic or simply traditional dance, is left up to the imagination? Suffice it to say, Herod was mesmerized enough to promise the young girl whatever she wished. She consulted her mom, who was threatened that the arrested John the Baptist remains alive in the king’s jail. Like King Ahab and Queen Jezebel in 1 Kings, the embittered wife sought to broker her power position through her easily manipulated husband Herod. She then requested her daughter to ask for the head of John the Baptist. Herod was both stunned, but also feared losing face amid the social elites he is entertaining in that event.
Herod wanted to spare himself any public humiliation thus had John beheaded. John’s disciples would bury John’s body in a grave, as Jesus would later be buried into a tomb (Mark 15:42-47). Herod knew John the Baptizer’s (or Baptist’s) accusations regarding his unlawful marriage were legitimately grounded in scripture. Further proof of his illegitimate monarchy on the throne was in knowing that an innocent man was executed due to his bad decisions. Now he fears this Jesus from Nazareth of the Galilee is John revived from the dead!
This text is a sobering reminder that people of authentic faith in Jesus Christ in many time periods may expect suffering and possibly death by those people in power positions who acquired their offices in illegitimate ways. Mark’s community will face such challenges in their future as well. A major preaching theme here is speaking truth to power, even when one holds a legitimate word of truth from the “real deal God,” does indeed carry the threat of rejection and persecution. [Sources: Boring, Eugene, The New Testament Library: Mark, Louisville, KY: Westminster John Knox Press, 2006); Donahue, John R. and Daniel J. Harrington, Sacra Pagina: The Gospel of Mark, Collegeville, MN: The Liturgical Press, 2002)]
Application
A modern example of the Mark 6 text, might be a leader does not want to open their business or organization due to the dangers of an area pandemic, or unsafe working environment. Despite any evidence and proof from accepted health inspectors, science reports and insurance company sources, the leader is ordered by the distant higher echelon to resume full operations and require all workers to return to their posts. If not, all of them will be terminated from their jobs, as well as lose their medical insurance and retirement plans. When does a person metaphorically risk putting their head on the chopping block for the sake of other people in the group or community? When does a church community risk its reputation or possible tax-exempt status for a cause in which they hold a strong conviction?
Alternative Application
Lee Bolman and Terrence Deal have written a book which has since been revised entitled, Reframing and Framing Organizations: Artistry, Choice and Leadership (San Francisco, CA: Josey Bass, 2003). One of the arguments they make, is every organization is structured around one of more of four frames or assumptions behind its daily operations. The structural frame does things strictly by the book, stated procedures and written policies. The human resource frame is based on skills, needs and relationships as well as the ability to empower workers and staff. The political frame lives by the law of the jungle where there is stiff in-house competition, secret alliances and coalitions within the organization and constant processes of developing a power agenda to gain more influence and control. Finally, there is the symbolic frame which seeks to promote a culture of meaning, and inspiration through promotion of life-giving narratives, local heroes and sacred objects or public display symbols for outsiders to marvel at to see greater meaning in life (Bolman, 16). Are church organizations viewing themselves as symbolic, however to scratch below the surface reveals a law of the jungle political frame?
