The Seventh Sunday after Pentecost, Proper 10, 12 July 2015
II Samuel 6:1-5, 12b-19
Psalm 24
Or
Amos 7:7-15
Psalm 85:8-13
Ephesians 1:3-14
St. Mark 6:14-19
Background: Herod
Antipater (Antipas)
Born
around 20 BCE and died sometime after 39 CE, Herod was the tetrarch (a ruler of
a quarter) of Galilee and Perea. We know him from the Christian scriptures for
his role in the life and death of John the Baptist, and incidents in the life
of Jesus. He was given the throne by Augustus at the death of his father, Herod
the Great, in 4 BCE. His area of responsibility was serving as the ruler of a
Roman client state. He oversaw several building projects at Sepphoris and
Tiberias.
He
is remembered in the New Testament as the person who imprisoned John the
Baptist for speaking against his marriage to his divorce from Phasaelis, and
subsequent marriage to Herodias the former wife of his brother, Herod Philip I.
According to the gospels (see the reading below) he ordered the beheading of
John the Baptist at the request of his daughter Salome. Herod was an ambitious
man and there were border difficulties with the Nabateans that resulted in a
war into which the Romans were forced to intervene. Later Herod Antipater was
accused of conspiracy by his nephew, Agrippa I. He was sent into exile in Gaul
by the Emperor Caligula. It was in Gaul that he died.
Herod
also makes an appearance in the passion of Jesus, when Pontius Pilate sends
Jesus to Herod. It was felt that Jesus, as a Galilean, was properly in Herod’s
realm of jurisdiction, since most of his activity was in Galilee. Herod sent
him back to Pilate.
2 Samuel 6:1-5, 12b-19
David again gathered all the chosen men of Israel,
thirty thousand. David and all the people with him set out and went from
Baale-judah, to bring up from there the ark of God, which is called by the name
of the LORD of hosts who is enthroned on the cherubim. They carried the ark of
God on a new cart, and brought it out of the house of Abinadab, which was on
the hill. Uzzah and Ahio, the sons of Abinadab, were driving the new cart with
the ark of God; and Ahio went in front of the ark. David and all the house of
Israel were dancing before the LORD with all their might, with songs and lyres
and harps and tambourines and castanets and cymbals.
So David went and brought up the ark of God from the
house of Obed-edom to the city of David with rejoicing; and when those who bore
the ark of the LORD had gone six paces, he sacrificed an ox and a fatling.
David danced before the LORD with all his might; David was girded with a linen
ephod. So David and all the house of Israel brought up the ark of the LORD with
shouting, and with the sound of the trumpet.
As the ark of the LORD came into the city of David,
Michal daughter of Saul looked out of the window, and saw King David leaping
and dancing before the LORD; and she despised him in her heart.
They brought in the ark of the LORD, and set it in its
place, inside the tent that David had pitched for it; and David offered burnt
offerings and offerings of well-being before the LORD. When David had finished
offering the burnt offerings and the offerings of well-being, he blessed the
people in the name of the LORD of hosts, and distributed food among all the
people, the whole multitude of Israel, both men and women, to each a cake of
bread, a portion of meat, and a cake of raisins. Then all the people went back
to their homes.
Interested persons ought to
read the story of the capture of the Ark by the Philistines in I Samuel 4. It is interesting
that the number of soldiers that accompany David in our reading equal the
number of Philistines who capture the Ark. We also get a peak into the emerging
purity laws when it is reported to us that the Ark was carried on ‘a new cart,’ one that was not made
impure by other or prior use. The Ark is accompanied by song, and by, perhaps,
musical instruments as well.
As the procession continues
with music and with sacrifice, David dances before the Art, “girded with a linen ephod.” The ephod
was a liturgical vestment, and so we have in this image a scene of David in the
role of both king and priest. This was not an uncommon blend in the ancient
near east. For an example, see the story of Melchizedek in Genesis 14. The linen ephod
was apparently tied loosely around his waist, so that in his dancing his
intimate parts were exposed to the public. In the levitical laws steps up to an
altar were not allowed in that the person mounting the steps would expose
himself to the altar.
Michel, David’s wife, is
upset with this scene, and she is depicted not at the King’s wife, but rather
as “the daughter of Saul”, so sour
was the estrangement. We are not
permitted to join the fight, however, but continue on to the royal ceremonial.
In a way this reading and narrative serves as a sort of cusp. All of the
attachments to Saul are completely gone, and now David is king in his own
right, and not only ruler but also a sort of pontifex maximus as the Ark is brought into the City of David.
Breaking open II Samuel
- Why did David want to move the ark?
- Was this a religious or a political move?
- What is the purpose of the biblical story?
Psalm 24 Domini est
terra
The earth is the LORD'S and all that is in it, *
the world and all who dwell therein.
For it is he who founded it upon the seas *
and made it firm upon the rivers of the deep.
"Who can ascend the hill of the LORD? " *
and who can stand in his holy place?"
"Those who have clean hands and a pure heart, *
who have not pledged themselves to falsehood,
nor sworn by what is a fraud.
They shall receive a blessing from the LORD *
and a just reward from the God of their salvation."
Such is the generation of those who seek him, *
of those who seek your face, O God of Jacob.
Lift up your heads, O gates;
lift them high, O everlasting doors; *
and the King of glory shall come in.
"Who is this King of glory?" *
"The LORD, strong and mighty,
the LORD, mighty in battle."
Lift up your heads, O gates;
lift them high, O everlasting doors; *
and the King of glory shall come in.
Who is he, this King of glory?" *
"The LORD of hosts,
he is the King of glory."
The first three verses of
this David psalm form a bit of an introduction, and a subsequent question the
answers to which form the remainder of the psalm. The mythic foundations of the
psalm are in its observance of the God who creates the earth, and who founds it
“on the seas,” a reference to God’s
power over chaos and disorder. Then the psalmist wonders about who might be
able to go to this place “set firm upon
the torrents.” The framework here is as in a “psalm of assents”, a psalm
that might be sung by pilgrims on their way up to Jerusalem.
What follows are a list of
qualities: “clean hands, a pure heart, no
falsehood, no fraudulent oaths.” Such are the righteous men and women who are
given the invitation to ascend into the holy district. Their voices join in an
antiphonal chant between two groups. There is the invitation, “lift up your heads, O gates,” which is
followed by the processional chant (perhaps originally a separate psalm). A
question, “Who is this king of glory?” is
followed by the answer, “YHWH Sabaoth.” So
who is it that enters here? Is it the King, or the King with the Ark, or is it
YHWH returning to the Sacred House? Perhaps it is all of the above, depending
on the context of its being read.
Breaking open Psalm 24:
- What is the image of God that this psalm projects?
- What is the image of the pilgrims here?
- What are your thoughts when you enter church?
Or
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.'"
It is always a bit
disconcerting to see Amos in the collection of the minor prophets. To me he stands quite tall, and immensely engaging
in his arguments. In the seventh chapter we have a series of visions, and you
may wish to read them so that the context of our pericope is properly set (Amos 7). The first two (verses
1-3, and 4-6) are so-called event visions, looking forward to something that is
about to happen. The second pair (verses 7-9, and 8:1-3) are punning visions
where YHWH supplies the meaning to the word. Also included in our reading is an
accusation by Amaziah, a priest a Beth-El, against Amos, and a subsequent
oracle against Israel.
First, let’s look at the
wordplay. God presents a strong visual to Amos. An ancient building (Israel) no
longer is true to the exactitude of the plumb line. God notes that the high
places and sanctuaries will be “laid
waste,” and “passed by”. This is
an unusual statement. It can have one of two meanings. Either God is abandoning
the high places and sanctuaries where God’s name was hollowed and honored, or
the “high places and sanctuaries” represent the apostacy of Israel where they
worshipped other gods (Jeroboam founded sanctuaries at Beth-El and Dan, where
he set up golden calves – not idols in themselves, but seen as an enthronement
for a god). In either situation, God is abandoning Israel. Apropos of the Track
1: first reading where David brings the Ark to his royal city, both priesthood
and kingship in Israel will face judgment according to Amos.
Breaking open Amos:
- What does the plumbline represent to you?
- Where are we out of bearing with what God wants for our world?
- What are your idols?
Psalm 85:8-13 Benedixisti,
Domine
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.
Truly, his salvation is very near to those who fear
him, *
that his glory may dwell in our land.
Mercy and truth have met together; *
righteousness and peace have kissed each other.
Truth shall spring up from the earth, *
and righteousness shall look down from heaven.
The LORD will indeed grant prosperity, *
and our land will yield its increase.
Righteousness shall go before him, *
and peace shall be a pathway for his feet.
These latter verses of
Psalm 85 serve as a more than adequate response to Amos’ message. Here there is
a message of return to God, and to an attentive ear to hear God’s message of
forgiveness. There are two senses of metanoia
(repentance) here. God turns from God’s wrath, and the people turn from
their folly[1]. What is restored is a balance and harmony
beautifully captured in the verse, “Mercy
and truth have met together; righteousness and peace have kissed each other.”
The God who laid aside wrath (see
the first verses of the psalm) now is led by righteousness and peace back
into the land and people that God had formerly abandoned.
Breaking open Psalm 85:
- When have you returned to God?
- Where do you see God’s forgiveness in your life?
- How is your life harmonious?
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.
We now move from II
Corinthians to a continuing reading from Ephesians. All the usual grist of
Paul’s mill in other letters, the mission to the gentiles, the house churches,
and the fellow travelers is missing from this letter. Some suggest that the
letter was intended for a broader audience than just that of the Ephesians. It
may be that the letter reflects a later time in which a more rare apostolic
band, and new theological and ecclesial challenges, forced a different kind of
commentary.
The initial blessings is
comparable to the blessings in II Corinthians, and II Peter, and mirrors the
blessings which would have been included in Jewish worship. There are some
commentators who believe these verses to be an early Christian hymn. There are
strong themes of God’s initiation and Christ’s agency. There is also a pointing
to God’s place in the events of our earth, and our promise in “The heavenly places.” Words that point to our election, “destined,” “inheritance,” and “marked” are
meant to assure the readers of their place in the divine promise.
Breaking open Ephesians:
- What do the “heavenly places” indicate to you?
- How do you bless the members of your family or your friends?
- To what has God destined you?
St. 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.
This
reading is a bit of a flashback on the part of Herod. Having heard about Jesus
and his works, Herod and his party wonder if he is John the Baptist redivivus. Thus we are led into a
recounting of John’s demise at the hand of Herod, and his (illegal, according
to the Baptist) wife Herodias. Indeed Herod seems to be if not innocent here,
at least a bit removed from Herodias’ anger and spirit of revenge – Herod is
the weak one in this tragic narrative. Is this history or is it a story with a
classic gathering of characters and a moral? Josephus comments on the murder of
John the Baptist by Herod, but Josephus sees it more as a political act then
one ensconced in melodrama. In this
story John indeed stands as the prophet, and that is perhaps why the framers of
the lectionary have chosen the reading from Amos. It is John who speaks God’s
word to Herod and his court. According to Mark he stands steadfastly to
proclaim God’s word to his time. It may also be that Mark is preparing us for
Jesus’ fate as well, for the both of them function as prophets in Mark’s work.
For the readers of Mark in the first and second centuries, such a political
situation and fate would also be informative to a persecuted and oppressed
church and people.
Breaking open the Gospel:
- In what ways was John the Baptist a prophet?
- When have you had a courage like his?
- What characters from our time could stand in for Herod?
After breaking open the Word,
you might want to pray the Collect for Sunday:
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.
Questions
and comments copyright © 2015, Michael T. Hiller
[1]Robert Alter (The
Book of Psalms: A Translation with Commentary, W.W. Norton and Company, New
York, location 6814) renders verse 8 (9 in his counting) as, “when he speaks
peace to his people and to his faithful, that they turn not back to folly.” It
is a more striking portrayal of the dual roles than the BCP translation, “and
to those who turn their hearts to him.”
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