Explanatory Notes -- Mark 6:10-29 (John the Baptist)

I made such good progress last week writing up notes on the last third of Mark that I thought I would continue to try to fill in gaps in my notes. 

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6:10 And he was saying to them, “Wherever you enter a house, remain there until you depart from there. 11. And whatever place does not receive nor hear you, departing from there, shake off the dust under your feet as a witness against them.” 

Interestingly, Jesus tells them not to move around at a particular location. One can see the practical value of such an approach. You could get individuals at a location fighting with each other over who gets the "apostles" tomorrow night. While the "evangelists" are supposed to be spreading the good news there, you could see the situation devolving into internal squabbles and petty conflicts.

We remember the honor/shame nature of Jesus' world. It would be considered an honor to be the host for such "prophets" from God. If there is a set pattern for who receives the honor, then you can avoid fights over sharing it. We find traces of this honor in Romans 16:5, where Epenetus is recognized as the "firstfruit of Asia for Christ."

Similarly, dishonor will abide on any place that does not welcome the "missionaries." Shaking the dust off one's feet is thus a symbolic act that recognizes the condemnation resulting from their rejection of Christ. I seem to remember that one of my grandfathers, who was a church planter, sometimes recalled this verse when someone rejected the good news.

It is also a reminder that, while every soul is worth as much time as we might give, there are other souls that need the good news too. The urgency, the immediacy of Mark's Gospel suggests that the drive to see everyone have an opportunity may lead us to move on. God calls different people differently. There have been missionaries who have spent a lifetime in a culture without much fruit, only for a next generation to bring it forth. Then there are others who, like Paul, move forward in rather short time.

12. And having gone out, they were preaching that they should repent. 13. And they were casting out many demons, and they were anointing with oil many sick [people] and they were healing [them].

The disciples go on mission. Jesus recognizes that, with his time on earth limited, he will not be able to reach all Israel himself, and certainly not the whole world. They will have to carry it forward and, indeed, teach others to take it forward. Here they are truly "disciples." They are learning to do what Jesus does. They are apprentices. They are doing their internship.

The core of their message is the need for Israel to repent. This was the message of John the Baptist. This is the message of Jesus. It is the message of his disciples. Israel needs to return to the Lord in preparation for the arrival of the kingdom of God.

The core of their activities are the casting out of demons and the healing of the sick, just as Jesus did. So we today have as our mission the same things that Jesus did. The New Testament knows nothing of the end of the age of miracles. After all, we are still in the age of the Spirit.

John the Baptist

6:14 And King Herod heard, for his [Jesus'] name became visible, and he was saying, “John the baptizer has been risen from the dead and for this reason these miracles are working in him.” And others were saying, “It is Elijah.” And others were saying, “Prophet,” as one of the prophets. 16. And having heard, Herod was saying, “John, whom I myself beheaded, was raised.”

Herod Antipas remains the Roman appointed ruler of Galilee and the country east of the Jordan River. We are about to hear the story of what happened to John the Baptist prior to Jesus beginning his earthly ministry. For Herod's part, he fears resurrection. It is a reminder that resurrection was not a politically neutral concept in Jesus' day. Resurrection is cosmic revolution. 

Jesus will make it clear later in 9:13 that John the Baptist himself symbolically was Elijah. Malachi 4:5 speaks of Elijah coming before the great day of the Lord. He is God's messenger (Mal. 3:1) who prepares the way of the Lord. In the Gospels, Jesus is the "Lord" for whom John the Baptist prepares. John the Baptist is the prophet who goes before the Lord.

Herod does not have all these things worked out. He just knows that he has put to death the most significant prophet of God in a very long time. We get a picture here of him fearing what God will do in response. What he fears God will do is resurrect John the Baptist as the beginning of a cosmic revolution. 

6:17 For Herod himself, having sent, took hold of John and bound him in jail because of Herodias, the wife of Philip his brother, because he married her. 18. For John was saying to Herod, “It is not lawful for you to have the wife of your brother.” 

Herod Antipas had several brothers. Archelaus was his full brother, who ruled briefly in Jerusalem. However, he had two half-brothers named Philip. There was Philip the "tetrarch," who is mentioned in Luke 3:1. Then there was the Philip mentioned here, Herod Philip I. This Philip married a niece of theirs named Herodias.

But Herod Antipas was more powerful and influential than Philip. Somehow he manages to wrest her from his own brother and marry her himself. This was seen as deeply wrong by most Jews, and John saw it as a violation of Leviticus 18:16.  

19. And Herodias was holding a grudge against him and was wanting to kill him, and she was not able. 20. For Herod was fearing John, knowing him to be a righteous and holy man, and he was protecting him. And having heard him much, he was confused and gladly was hearing him.

Suffice it to say, Herodias was not pleased to have her name in John the Baptist's mouth, especially since he had such great influence over the people. She was apparently quite pleased with her political ascension. She had managed to climb higher up the ladder of power by marrying Antipas. She would be quite pleased if John would just go away.

For his part, Mark portrays Antipas as at least having enough discernment to know that he should be careful about John. John is a righteous and holy man, and you do not treat God's prophets lightly. Antipas hears what John has to say, even though it is displeasing. Because of these events, the Jewish historian Josephus mentions John the Baptist. [1] Josephus thinks that Herod killed John purely to prevent John from causing an uprising against him.

[1] The classic passage in Josephus about John the Baptist is Antiquities 18.116-119.

6:21 And a suitable day having come, when Herod made a banquet on his birthday [celebrations] for his greatest and the chiliarchs and the first [people] of Galilee, 22. and his daughter by Herodias having entered and having danced, it pleased Herod and those reclining [at table]. The king said to the girl, “Ask me whatever you wish and I will give it to you,” 23. And he swore to her, “Whatever you ask me, I will give to you up to half of my kingdom.

Salome was the daughter of Herodias and Philip. For Antipas' birthday, she does a dance for Herod and his guests. The event seemed to have taken place near the Dead Sea at his palace at Machaerus, but important people from Galilee (where he also ruled) came south for it.

Offering "up to half the kingdom" is an expression we also find in Esther. It was not meant literally. Its sense was rather to ask boldly for something beyond what you might normally ask. We should probably understand Antipas to have had quite a bit to drink by this time of the celebrations.

6:24 And having gone out, she said to her mother, “What should I ask?” And she said, “The head of John the baptizer.” 25. And having entered immediately to the king with speed, she was asking him saying, “I wish that you at once give me on a platter the head of John the Baptist.” 26. And having become very sorry, the king—because of the oaths and those reclining [at table]—did not want to reject her.

Herod's step-daughter, Salome, is not sure what to ask for. Her mother does not suggest something that Salome herself might enjoy. Instead, Herodias uses the opportunity to get something that she has not been able to secure, the death of John the Baptist. She asks for his head on a platter.

No doubt Salome knew the story. She seems happy enough to oblige her mother even though it was her own father than her mother left. Perhaps she too enjoys a more luxurious life with her new step-father. She asks for the head of John the Baptist on a platter.

Mark says that Antipas is very sad about this request. But his honor is now at stake. He has also made one of the most serious oaths he could make. He grants her request.

6:27 And immediately, having sent, the king ordered the executioner to bring his head. And having gone away, he beheaded him in the jail 28. And brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 29. And his followers, having heard, came and took his corpse and placed it in a tomb.

It is done. John is immediately beheaded in the fortress jail. The gory head is brought to the girl, who gives it to her mother.

John's movement had such an impact that his followers would continue decades after his death. Over two decades later, Paul would run into followers of John the Baptist at Ephesus (Acts 19:4). These were individuals that had repented and been baptized in anticipation of the coming of the Messiah and the restoration of Israel as an independent nation. At that same time, Priscilla and Aquila disciples Apollos into "the Way" of Christ. He also had only believed in the message of John at that time (Acts 18:25).

The Gospel of John may very well date to the 90s of the first century. This is more than sixty years after John the Baptist. Yet many would suggest that the story of John the Baptist in John is told in such a way as to strongly emphasize that John's ministry only pointed forward to Jesus. John wants to make it clear that John's role was over once Jesus arrived on the scene. "It is necessary for that one to increase, but me to be lessened" (John 3:30). 

Many scholars believe John has this emphasis because, even at the end of the first century, there were still followers of the message of John the Baptist who had not gone on to believe in Jesus.