This blog provides a meditation on the Revised Common Lectionary readings. There is usually a connection to world news which is absent this week.

GALATIANS 2: 11-21

But when Cephas came to Antioch, I opposed him to his face, because he stood self-condemned; ¹²for until certain people came from James, he used to eat with the Gentiles. But after they came, he drew back and kept himself separate for fear of the circumcision faction. ¹³And the other Jews joined him in this hypocrisy, so that even Barnabas was led astray by their hypocrisy. ¹⁴But when I saw that they were not acting consistently with the truth of the gospel, I said to Cephas before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?”¹⁵We ourselves are Jews by birth and not Gentile sinners; ¹⁶yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. ¹⁷But if, in our effort to be justified in Christ, we ourselves have been found to be sinners, is Christ then a servant of sin? Certainly not! ¹⁸But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor. ¹⁹For through the law I died to the law, so that I might live to God. I have been crucified with Christ; ²⁰and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. ²¹I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing.

Ever since Martin Luther, the “opposition of Law and Gospel” has been a reformed church shibboleth. If a mere New Testament scholar can add anything it’s maybe to point out that Paul is not speaking about Law in the abstract but about Torah, about the mixture of narrative and covenant which constituted the basis of Jewish faith and practice in his time. Paul sees the Torah as 1) a covenant between God and his people Israel 2) the regulation of all aspects of the life of Israel including their worship and sacrifice 3) a boundary wall between Israel and the “gentiles”. In spite of Israel’s rejection of Jesus Paul thinks (1) is still in force and will be fulfilled in God’s good time; with regard to (2) Paul sees that Jesus has been condemned and killed under Torah and that this is a sign of its end as a means of salvation. Those who put their trust in Jesus die with him on the cross and are raised to share his resurrection life; the boundary wall (3) is broken by the death and resurrection of Jesus and all believers are called to belong to the one shared life of Christ, however difficult or disturbing this life may be. Such a life cannot be postponed until the kingdom comes. It is the “life I now live in the flesh” which is to be lived by faith in the “Son of God who loved me and gave himself for me.” The simple advocacy of the equal partnership of all believing people involves Paul in exposing the very basis of faith in Christ.

MARK 6: 13-29

³They cast out many demons, and anointed with oil many who were sick and cured them.¹⁴King Herod heard of it, 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.” ¹⁵But others said, “It is Elijah.” And others said, “It is a prophet, like one of the prophets of old.” ¹⁶But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”¹⁷For 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. ¹⁸For John had been telling Herod, “It is not lawful for you to have your brother’s wife.” ¹⁹And Herodias had a grudge against him, and wanted to kill him. But she could not, ²⁰for 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. ²¹But an opportunity came when Herodon his birthday gave a banquet for his courtiers and officers

and for the leaders of Galilee. ²²When 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.” ²³And he solemnly swore to her, “Whatever you ask me, I will give you, even half of my kingdom.” ²⁴She went out and said to her mother, “What should I ask for?” She replied, “The head of John the baptizer.” ²⁵Immediately 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.” ²⁶The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. ²⁷Immediately the king sent a soldier of the guard with orders to bring John’s head. He went and beheaded him in the prison, ²⁸brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. ²⁹When his disciples heard about it, they came and took his body, and laid it in a tomb.

This narrative in Mark is part of a wonderful contrast between false kingship, which feeds on its people (Herod) and true kingship which provides food for the people (Jesus in the story that follows in the Gospel, the feeding of the 5000.).Mark builds up a picture of casual corruption at Herod’s court. It is the king’s essential triviality that leads him to make a fateful promise and his fear of losing face that forces him to keep it. Thee image of a human head presented at a banquet sums up his kingship. Mark will show Jesus as the true shepherd and king of the people, providing wisdom, showing compassion, creating order, multiplying rather than diminishing the resources of the people.