Christian Art | Martyrdom Of John The Baptist | Christian Saints And Martyrdom In The Bible
Matthew 14: 1-12 – Week 17 Ordinary Time, Saturday (King James Audio Bible KJV, Spoken Word)
1 AT that time Herod the tetrarch heard of the fame of Jesus,
2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him.
3 ¶ For Herod had laid hold on John, and bound him, and put him in prison for Herodias’ sake, his brother Philip’s wife.
4 For John said unto him, It is not lawful for thee to have her.
5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
6 But when Herod’s birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
7 Whereupon he promised with an oath to give her whatsoever she would ask.
8 And she, being before instructed of her mother, said, Give me here John Baptist’s head in a charger.
9 And the king was sorry: nevertheless for the oath’s sake, and them which sat with him at meat, he commanded it to be given her.
10 And he sent, and beheaded John in the prison.
11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother.
12 And his disciples came, and took up the body, and buried it, and went and told Jesus.
Today’s Gospel verses provide great insight into the political constitution of Jesus’ homeland during the lifetime of Jesus. Herod the tetrarch, Herod Antipas, is in charge, a client of the Roman Empire and son of Herod the Great. He governed Galilee and Perea. He was married, according to the Jewish historian Flavius Josephus, to a daughter of an Arabian king, but lived in concubinage with Herodias, his brother’s wife.
John the Baptist had criticised Herod’s immoral life, which was in conflict with the sexual morality laid down in the Law and was a cause of scandal. Herod’s broader fear concerning John was that he might become the leader of a popular movement and create unrest, which would endanger Herod’s position. Herod’s attitude to John is that of a tyrant, who has imposed his will on the land, and by so doing has caused the people suffering. Taxes imposed on the people would be channelled to Tiberiade, the newly constructed capital, built around the year 20 and named in honour of Tiberius, Emperor of Rome. The city itself was an imposition upon the people of Galilee, the presence of a cemetery, for example, rendering the site ritually unclean for the priestly caste to live in, Herod forcefully resettling many non-Jews there to populate his new city.
We see the lavish and lascivious fruits of such tyranny in the orgy during which Herod makes his vow to the daughter of Herodias, who was called Salome. St Augustine comments: ‘Amid the excess and sensuality of the guests, oaths are rashly made, which then are unjustly kept.’ It is a sin to make an oath to do something unjust; any such oath has no binding force. Indeed, to keep such an oath compounds the sin. Such is the environment Herod has created around himself, that his conscience is lost to him, as he is submerged within evil – within the egotism and false display which are attendant upon tyranny. Herod’s murder of John the Baptist is the result of dehumanizing orgy.
It may seem wonderful to us that these Bible verses end on a tender note. John the Baptist’s disciples come to take care of his body, to express love and give the body a fitting, decent end. Then they go to tell Jesus what has happened. We can imagine what Jesus must have felt and thought at the news of his friend’s death, and the concern with which the disciples must have given Jesus the news, as an act of love.
Concluding Prayer | Love Revealed By Jesus Christ | King James Audio Bible
I cried with my whole heart; hear me, O LORD: I will keep thy statutes.
I cried unto thee; save me, and I shall keep thy testimonies.
I prevented the dawning of the morning, and cried: I hoped in thy word.
Mine eyes prevent the night watches, that I might meditate in thy word.
Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment.
They draw nigh that follow after mischief: they are far from thy law.
Thou art near, O LORD; and all thy commandments are truth.
Concerning thy testimonies, I have known of old that thou hast founded them for ever. (Psalm 118/119, 145-152, XIX, Koph)
Let the splendour of the resurrection
light up our hearts and minds, Lord,
scattering the shadows of death,
and bringing us to the radiance of eternity.
We make our prayer through our Lord.
In these verses of the Bible, Christ expresses the love of God for all people. Christ’s is not an exclusive calling, nor especially a calling to those who most clearly, visibly, seem to adhere to the requirements of the Old Law; he has come to bring home to God those who have wandered, sinners who have fallen far from the Law. When a sinner comes home to God, there is incredible rejoicing in heaven. So we, though we may sin, should never be afraid to return to the Church, to say sorry, confess our sins, and find forgiveness [ … ]
Psalm 129, a song of ascents, emerges from the depths of Israel’s collective experience, chronicling a history of affliction and deliverance. The Psalmist, speaking for Israel, opens with a refrain that becomes a testament to enduring resilience: ‘Many a time have they afflicted me from my youth.’ This line, repeated for emphasis, sets a tone of perseverance against a backdrop of persistent adversity [ … ]
On Tuesday, His Grace turns to the theme of Jesus’ hidden years. His Grace asks the students to consider questions concerning what really happened: ‘Who, for instance, was Joseph? Was he indeed a carpenter, or has Joseph’s true role in the society in which he lived been misconstrued and forgotten to us? Though it be a beautiful, simplifying image to grasp, which offers to us much that is of value in Catholic faith… ‘A wise elder, which carpenter could mean, or a great engineer, an architekton, which in the Greek does not mean carpenter. But carpenter in the Hebrew could mean a wise man…’ His Grace turns the pages of his Bible back and forth, as if to itemize the paucity of information. Then he says: ‘What I think I can say to you with confidence is that it is of profound significance that we simply don’t know what Jesus was doing for most of his earthly life. There are some very different possibilities. One idea cherished by the Church is that Jesus worked with his father Joseph as a carpenter. Another possibility is that Jesus lived and prayed and studied closely with John the Baptist. They were cousins, and very close, almost the same, in age. Luke’s Gospel tells us clearly that Jesus and John knew each other from within the womb before they were born. So there may have been something quite important happening there. You see, we don’t know – it is an impossible mystery to us – just how much Jesus had to learn. This is because, if Jesus knew everything, humanly speaking, even as a tiny baby, then how can we say he is fully human? We simply can’t probe too far into this mystery, but we can draw extraordinary truth and healing from this thought, which becomes of immense relevance in our own lives. Jesus came to know and to understand himself not merely as a son of God, but as God the Son, and so as self-identical with his Father. It is not an adoptive relationship. Jesus is God. Now so much is hidden here. But this is a great gift. If you think about it, how do we come to know that we are loved by God, that we have our relationship with God? What are we born with in here’ – his chest – ‘and what do we have to learn? This is to say, what is gifted to us by other Christians at our baptism? ‘Jesus must have studied, and experienced profound revelation about who and what he truly was, and, so it seems to be, these studies cannot have been confined to the Semitic world. But this is the important point: there is a hiddenness about all of this. No matter which schools and which sects our Lord might have encountered all these years, this to us is as a desert space. What this means is that we can enter into the hidden life of Jesus, and there we can discover our own being with God, our own sonship. Our own particular being loved by God can come to us, if we can enter within this great unknown – into this desert space, where we are loved by Jesus. I firmly believe that there may be a great Lenten mystery in this period of our Lord’s life.’ A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 1 A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 2 A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 3 A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 4 | King James Audio Bible | KJV A Bishop’s Lenten Homily | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 5 A Bishop’s Lenten Homily | Holy Week | Extracted From The Gospel According To Tomàs | Faith And Hope And Love And Sexuality | Part 6
