· 16 "The Righteous Gentiles" is an honorific used by the State of Israel to describe non-Jews who risked their lives during the Holocaust to save Jews from extermination by the Nazis.The term originates with the concept of "righteous gentiles", a term used in rabbinical Judaism to refer to non-Jews, as ger toshav and ger tzedek, who abide by the Seven Laws of Noah.
· 18 Bartolomé de las Casas, Friar and Missionary
to the Indies, 1566 was a 16th-century Spanish
historian, social reformer and Dominican
friar. He became
the first resident Bishop
of Chiapas,
and the first officially appointed "Protector of the Indians". His
extensive writings, the most famous being A Short Account of the
Destruction of the Indies and Historia de Las Indias, chronicle
the first decades of colonization of the West Indies and focus particularly on the
atrocities committed by the colonizers against the indigenous peoples
OLD TESTAMENT: 2 Samuel 6: 1 - 5, 12b - 19 (RCL)
2Sam 6:1 (NRSV) David again gathered all the chosen men of
Israel, thirty
thousand. 2 David and all the people with him set out and went from
Ba'ale-ju'dah, 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. 3 They carried the
ark of God on a new cart, and brought it out of the house of Abin'adab, which
was on the hill. Uz'zah and Ahi'o, the sons of Abin'adab, were driving the new
cart 4 with the ark of God; and Ahi'o went in front of the ark. 5 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.
12b So David went and brought up the ark of God from the
house of O'bed-e'dom to the city of David
with rejoicing; 13 and when those who bore the ark of the LORD had gone six
paces, he sacrificed an ox and a fatling. 14 David danced before the LORD with
all his might; David was girded with a linen ephod. 15 So David and all the
house of Israel
brought up the ark of the LORD with shouting, and with the sound of the
trumpet.
16 As the ark of the LORD came into the city of David,
Mi'chal 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.
17 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. 18 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, 19 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.
Amos 7: 7 - 15 (alt. for RCL)
Amos 7: 12 - 15 (Roman Catholic)
Amos 7:7 (NRSV) This is what he showed me: the Lord was
standing beside a wall built with a plumb line, with a plumb line in his hand.
8 And the LORD said to me, "A'mos, 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;
9 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 Jerobo'am with the
sword."
10 Then Amazi'ah, the priest of Beth'el, sent to King
Jerobo'am of Israel,
saying, "A'mos has conspired against you in the very center of the house
of Israel; the
land is not able to bear all his words. 11 For thus A'mos has said,
"Jerobo'am shall die by the sword,
and Israel
must go into exile
away from his land.'"
12 And Amazi'ah said to A'mos, "O seer, go, flee away
to the land of Judah, earn your bread there, and prophesy there; 13 but never
again prophesy at Beth'el, for it is the king's sanctuary, and it is a temple
of the kingdom."
14 Then A'mos answered Amazi'ah, "I am no prophet,
nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees, 15
and the LORD took me from following the flock, and the LORD said to me,
"Go, prophesy to my people Israel.'
PSALM 24 (RCL)
Psal 24:1 (NRSV) The earth is the LORD's and all that is
in it,
the world, and those who live in it;
2 for he has founded it on the seas,
and established it on the rivers.
3 Who shall ascend the hill of the LORD?
And who shall stand in his holy place?
4 Those who have clean hands and pure hearts,
who do not lift up their souls to what is false,
and do not swear deceitfully.
5 They will receive blessing from the LORD,
and vindication from the God of their salvation.
6 Such is the company of those who seek him,
who seek the face of the God of Jacob. [Se'lah]
7 Lift up your heads, O gates!
and be lifted up, O ancient doors!
that the King of glory may come in.
8 Who is the King of glory?
The LORD, strong and mighty,
the LORD, mighty in battle.
9 Lift up your heads, O gates!
and be lifted up, O ancient doors!
that the King of glory may come in.
10 Who is this King of glory?
The LORD of hosts,
he is the King of glory. [Se'lah]
24 Domini est terra (ECUSA
BCP)
1 The earth is the Lord’s and all that is in it, *
the world and all who dwell therein.
2 For it is he who founded it upon the
seas *
and made it firm upon the rivers of the
deep.
3 “Who can ascend the hill of the Lord? *
and who can stand in his holy place?”
4 "Those who have clean hands and a
pure heart, *
who have not pledged themselves to
falsehood,
nor sworn by what is a fraud.
5 They shall receive a blessing from the
Lord *
and a just reward from the God of their
salvation."
6 Such is the generation of those who seek
him, *
of those who seek your face, O God of Jacob.
7 Lift up your heads, O gates;
lift them high, O everlasting doors; *
and the King of glory shall come in.
8 “Who is this King of glory?” *
“The Lord,
strong and mighty,
the Lord,
mighty in battle.”
9 Lift up your heads, O gates;
lift them high, O everlasting doors; *
and the King of glory shall come in.
10 “Who is he, this King of glory?” *
“The Lord
of hosts,
he is the King of glory.”
Psalm 85: 8 - 13 (Roman Catholic, alt. for RCL)
Psal 85:1 (NRSV) LORD, you were favorable to your land;
you restored the fortunes of Jacob.
2 You forgave the iniquity of your people;
you pardoned all their sin. [Se'lah]
3 You withdrew all your wrath;
you turned from your hot anger.
4 Restore us again, O God of our salvation,
and put away your indignation toward us.
5 Will you be angry with us forever?
Will you prolong your anger to all generations?
6 Will you not revive us again,
so that your people may rejoice in you?
7 Show us your steadfast love, O LORD,
and grant us your salvation.
8 Let me hear what God the LORD will speak,
for he will speak peace to his people,
to his faithful, to those who turn to him in their
hearts.
9 Surely his salvation is at hand for those who fear him,
that his glory may dwell in our land.
10 Steadfast love and faithfulness will meet;
righteousness and peace will kiss each other.
11 Faithfulness will spring up from the ground,
and righteousness will look down from the sky.
12 The LORD will give what is good,
and our land will yield its increase.
13 Righteousness will go before him,
and will make a path for his steps.
Note:
Verse numbering in Roman Catholic bibles is one higher than the above.
85 Benedixisti, Domine (ECUSA
BCP)
8 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.
9 Truly, his salvation is very near to those who
fear him, *
that his
glory may dwell in our land.
10 Mercy
and truth have met together; *
righteousness and peace have kissed each
other.
11 Truth
shall spring up from the earth, *
and
righteousness shall look down from heaven.
12 The
Lord will indeed grant prosperity, *
and our
land will yield its increase.
13
Righteousness shall go before him, *
and peace
shall be a pathway for his feet.
NEW TESTAMENT: Ephesians 1: 3 - 14 (RCL)
Ephesians
1: 3 - 10 (11 - 14) (Roman Catholic)
Ephe 1:3 (NRSV) 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, 4 just as he chose us in Christ before the foundation of the
world to be holy and blameless before him in love. 5 He destined us for
adoption as his children through Jesus Christ, according to the good pleasure
of his will, 6 to the praise of his glorious grace that he freely bestowed on
us in the Beloved. 7 In him we have redemption through his blood, the forgiveness
of our trespasses, according to the riches of his grace 8 that he lavished on
us. With all wisdom and insight 9 he has made known to us the mystery of his
will, according to his good pleasure that he set forth in Christ, 10 as a plan
for the fullness of time, to gather up all things in him, things in heaven and
things on earth. 11 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, 12 so that we, who were the first to set our hope on
Christ, might live for the praise of his glory. 13 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; 14 this is the
pledge of our inheritance toward redemption as God's own people, to the praise
of his glory.
h/t Montreal
Anglican
Our reading begins immediately after Paul’s greeting to his readers.
“Blessed be ...” echoes Jewish and early Christian prayers. God has brought us,
by way of Christ, “every spiritual blessing in the heavenly places”, blessings
in our hearts which are unseen and eternal, which bring together the physical
world and God, “just as” (v. 4,
or because) (before time) he planned for Christ to come to us, for
Christ’s followers (us) to be holy, set apart for him, living “in love”, for
his followers (the church) to be made members of his family (“for adoption as
his children”, v. 5),
and to be able to appreciate and reflect the Father’s splendid gifts to us (“to
the praise ...”, v. 6).
God gave this to us freely; it was his will and his “pleasure” (v. 5).
(After Jesus’ baptism, a voice from heaven says “You are my Son, the Beloved;
with you, I am well pleased.”, Mark 1:11)It is through Christ’s death that we are set free, rescued (“redemption”, v. 7) and forgiven our deviations from God’s ways (“trespasses”). Being now “holy and blameless” (v. 4), we have intellectual knowledge of God (“wisdom”, v. 8) and are able to apply it (“insight”); so we can know and participate in his plan for creation – which he disclosed in the Christ-event (Christ’s life, death and resurrection.) This plan, which will come to fruition when God’s eternal purposes are completed, is to unite (“gather”, v. 10) all creation (“heaven” and “earth”) in Christ. In Christ, we Christians have been adopted by God (“inheritance”, v. 11), per his plan, so that we, forerunners (“the first”, v. 12) of many to “set our hope on Christ”, may live to praise God’s manifest power (“glory”). In Christ, the recipients of this letter, having heard the gospel and believed in him, were baptised (“marked with the seal of the ... Holy Spirit”, v. 13), incorporated into the Church. The inner sanctifying presence of the Spirit is a guarantee (“pledge”, v. 14) that God will carry his promise to completion.
Many scholars consider that Paul was not the author of Ephesians because the thought and style of the book after different from those of definitely Pauline epistles. They point out:
- Forty words in Ephesians which are not found in definitely Pauline epistles.
- Some terms have a different meaning in this book.
- In Ephesians, we find loose collections of phrases and clauses in long sentences: this is not characteristic of Paul. (Many are split into multiple sentences in the NRSV.) An example: 1:15-23 is one sentence in the Greek. [ NOAB]
Note the baptismal resonances in v. 5 (“adoption as his children ... good pleasure”), v. 6 (“Beloved”), v. 7 (“forgiveness of our trespasses”), and v. 13 (“marked with the seal of the promised Holy Spirit”). A scholar has hypothesized that such resonances throughout the letter indicate that the purpose of the letter was to recall to new converts the implications of their baptism.
Verse 1: “Ephesus”: This word is missing from some early manuscripts, so this may have been a circular letter, sent to several churches; [ NOAB] however, NJBC notes that, even if this is the case, the grammatical syntax of this verse is faulty.
Verse 1: “saints”: i.e. members of God’s holy people and participants in the heavenly assembly. [ NJBC]
Verse 3: This is in the style of a traditional Jewish eulogy praising God. See also Genesis 9:26; Psalm 31:21; 72:18-19; 144:1; 1 Kings 1:48; 2 Chronicles 6:4; Tobit 13:1; 1 Maccabees 4:30; 1 Peter 1:3; 1QH (Qumran Hymns) 18:14. [ CAB]
1QH 18:14 ( Vermes: 10:14) says: “Be blessed, Lord, God of compassion and of abundant favour, because you have made me know these things so that I may recount your marvels, and I do not keep silent day and night.” [ NJBC]
Verse 3: “with every spiritual blessing”: 1QSb (Qumran Rule of the Blessings) 1:5 says: “May he bestow upon you all the blessings ... in the congregation of the holy ones.” [ NJBC]
Verse 3: “in the heavenly places”: Can also be translated as among heavenly beings. This expression is only found in this letter (in 1:20; 2:6; 3:10; 6:12), albeit with differing nuances. It refers to either the spiritual world behind and above the material universe, or the realm of God from which the entire created order is governed. It speaks of union of the earthly and spiritual worlds. [ CAB] [ NOAB]
Verse 4: “he”: i.e. God. [ NOAB]
Verse 4: “he chose”: The notion of selection was developed extensively in pre-Christian Judaism. See 1QH (Qumran Hymns) 13:10; 15:23; 1QS (Rule of the Community) 1:4; 11:7; 1QSb (Qumran Rule of the Blessings) 1:2; 1QM (War Scroll) 10:9. [ NJBC]
1QH13:10: “You have set me as a reproach and a mockery of traitors, foundation of truth and of knowledge for those on the straight path. ...”
1QS 11:7: “... For those whom God has selected he has given them an everlasting possession; until they inherit them in the lot of the holy ones.”
1QSb 1:2: “remain constant in his holy covenant and walk with perfection [on all the paths of] his truth, those he has chosen for an eternal covenant”
1QM 10:9: “... And who is like your people, Israel, whom you chose from among all the peoples of the earth”. [ Martinez]
Verse 4: “in Christ”: This phrase occurs frequently throughout this letter in contexts referring to the unity of Jews and Gentiles (e.g. 2:13 and 3:11).
Verse 4: “foundation of the world”: This term is seldom found in early New Testament writings; it is more common in later ones. See Matthew 25:34; Luke 11:50; John 17:24; 1 Peter 1:20; Hebrews 4:3; 9:26; Revelation 13:8, 17:8.
Verse 4: “holy and blameless”: This phrase also appears in Colossians 1:22 and Ephesians 5:27. This rests on an Old Testament precedent (Deuteronomy 14:2). In the Qumran community, this meant to be without blemish: see 1QSa (Rule of the Congregation) 2:8-9. The author of Ephesians seems to require Christians to be holy and blameless because they are involved in the heavenly realm. Taken literally, this is clearly non-Pauline – and deviates from the faith unless Christ’s “redemption through his blood” (v. 7) makes us such – which it, of course, does. [ NJBC]
1QSa 2:8-9: “these shall not enter to take their place among the congregation of famous men, for the angels of holiness are among their congregation. ...”. [ Martinez]
Verse 5: “destined us ... according to the good pleasure of his will”: This is God’s initiative. Predestination is not foreign to Pauline thought. It is also found in the Qumran literature.
Verse 5: “adoption”: The Greek word is a legal term, indicating conferral of all rights and privileges of natural birth. For the adoption of Israel, see Romans 9:4; for the adoption of all believers, see Romans 8:15, 23; Galatians 4:5. [ CAB]
Verse 6: “to the praise of his glorious grace”: i.e. to the Father’s. This is repeated in briefer form referring to Christ (v. 12) and the Holy Spirit (vv. 13-14). [ NOAB]
Verse 6: “grace”: the Father’s unmerited favour, his free gift. [ CAB]
Verse 6: “the Beloved”: The identification of Christ as God’s Beloved recalls the baptism scene in the synoptic gospels, in which a voice from heaven identifies Jesus as “the Beloved” (Mark 1:11 and parallels). Also in these scenes, the voice says “I am well pleased” or I take pleasure: see v. 5. [ NJBC] For Israel as beloved, see the Septuagint translation of Deuteronomy 32:15; 33:5, 26, Isaiah 44:2. For Abraham as beloved, see 2 Chronicles 20:7. For Moses as beloved, see Sirach 45:1. For Samuel as beloved, see Sirach 46:13. (In some cases, the NRSV does not translate the word as beloved .) [ CAB] Jesus is also called beloved in Matthew 3:17; 12:18; 17:5; Mark 9:7; Luke 3:22; 9:35.
Verse 7: “redemption through his blood”: See also 1:14; 4:30; Mark 10:45; 14:24; Romans 3:24; 8:23; Colossians 1:14, 20; Hebrews 9:11-14. [ NOAB] Redemption and forgiveness are possible because of Christ’s death, into which the Christian is incorporated through baptism. [ NJBC]
Verse 9: “mystery”: Everywhere in Ephesians (except in 5:32) and throughout Colossians, “mystery” refers to God’s age-long purpose, now disclosed to his chosen, to call Gentiles as well as Jews to share in Christ’s redemptive work ( 3:4-6). [ NOAB] In late Judaism, everything is regulated according to God’s mysteries. The God of knowledge is in control of all things because the unalterable course of events was decreed by him before all eternity (1QS (Qumran Rule of the Community) 3-4, especially 3:9-10). Not only the human world (1QH (Hymns) 1:15) but also the angelic (1QM (War Scroll) 14:14) and the cosmic (1QH (Hymns) 1:11-15) have been determined by him. These mysteries have been revealed by chosen interpreters: see 1QH (Hymns) 1:21; 1QpHab (Habakkuk Pesher) 7:4-5. [ NJBC] See also Romans 16:25-26; 1 Corinthians 2:1; 4:1; Colossians 1:26.
Verse 9: “in Christ”: Here the author retains Paul’s sense of the Christian community. Paul uses this notion in 1 Corinthians 1:13; 12:12 (“... just as the body is one and has many members ...”); Galatians 3:16.
Verse 10: “fullness of time”: In Galatians 4:4, the concern is chronological time, but here it is the gatherings of all times. See also Tobit 4:5; 2 Esdras 4:37; Acts 1:7. [ NOAB] [ CAB] It is when God’s eternal purposes are accomplished and brought to fulfilment.
Verse 10: “gather up ...”: God’s plan is for all people; it gives them mutual benefits, and sets common standards. See also 1:20-23 and Philippians 2:9-11. [ CAB]
Verse 11: “inheritance ... destined”: see also Numbers 26:55 and Colossians 1:12. [ CAB] “We” here may be both us Jews and all Christians . In the Qumran literature, for the children of light as destined inheritors: see 1QM (War Scroll) 1:5 and 1QH (Hymns) 3:22-23.
1QM 1:5: “[... There] will follow a time of salvation for the people of God and a period of rule for all the men of his lot, and of everlasting destruction for all the lot of Belial.” (Belial is the devil, Satan.)
1QH 3:22-23: “... can enter in communion with the congregation of the sons of heaven. You cast eternal destiny for man with the spirits of knowledge, so that he praises your name together in celebration, and tells of your wonders before all your works. ...” [ Martinez]
Verses 11-14: The position in God’s plan of the recipients of the letter: they are beneficiaries of God’s plan in Christ. [ NJBC]
Verse 13: “you also”: Here the meaning is you Gentiles, as well as we Jews; [ NOAB] however, elsewhere “you” refers to the recipients and “we” to all Christians. [ NJBC]
Verse 13: “heard ... believed ... marked with the seal”: A reflection of missionary reports such as those in Acts 8:12-17; 10:34-48; 19:2. [ NJBC]
Verse 13: “marked”: Devotees of gods sometimes branded themselves with the name of the deity to whom they belonged, and who protected them. Stamped with ownership (as a slave was). See also 4:30; 2 Corinthians 1:22; Revelation 7:3-4. [ CAB]
Verse 14: “pledge”: 2 Corinthians 1:22 says that the Holy Spirit, already given, is an advance installment of what is in store for Christians (see also 2 Corinthians 5:5); God will finish what he has begun (see Romans 8:16-17, 23, Philippians 1:6). [ CAB]
GOSPEL: Mark 6: 14 - 29 (RCL)
Mark 6:14
(NRSV) King Her'od 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." 15 But others said, "It is
Eli'jah." And others said, "It is a prophet, like one of the prophets
of old." 16 But when Her'od heard of it, he said, "John, whom I beheaded,
has been raised."
17 For Her'od himself had sent men who arrested John,
bound him, and put him in prison on account of Hero'dias, his brother Philip's
wife, because Her'od had married her. 18 For John had been telling Her'od,
"It is not lawful for you to have your brother's wife." 19 And
Hero'dias had a grudge against him, and wanted to kill him. But she could not,
20 for Her'od 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. 21 But an opportunity came when Her'od on his birthday gave a
banquet for his courtiers and officers and for the leaders of Galilee.
22 When his daughter Hero'dias came in and danced, she pleased Her'od and his
guests; and the king said to the girl, "Ask me for whatever you wish, and
I will give it." 23 And he solemnly swore to her, "Whatever you ask
me, I will give you, even half of my kingdom." 24 She went out and said to
her mother, "What should I ask for?" She replied, "The head of
John the baptizer." 25 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." 26 The king was deeply grieved; yet out of regard for his
oaths and for the guests, he did not want to refuse her. 27 Immediately the
king sent a soldier of the guard with orders to bring John's head. He went and
beheaded him in the prison, 28 brought his head on a platter, and gave it to
the girl. Then the girl gave it to her mother. 29 When his disciples heard
about it, they came and took his body, and laid it in a tomb.
Mark inserts a flashback to the story of John the Baptist to tell what discipleship may cost; vv. 16-29 anticipate Jesus’ fate, and that of some disciples. Herod Antipas, Tetrarch of Galilee, has had John arrested (v. 17) because he had denounced Herod for marrying his brother’s wife (illegal per Leviticus 18:16; 20:21). Even so, because he found John fascinating (“liked to listen to him”, v. 20) and recognized his worthiness, he did not wish him dead. But Herodias “wanted to kill him” (v. 19). The story of her victory is a horrifying tale. V. 29 foreshadows Jesus’ burial in 15:45-46, but there his disciples desert him.
Verses 14-16: For Jesus to be seen as John, John must have done miracles, but John 10:41 says “John performed no sign”. [ NJBC]
Verse 14: “Herod”: This is Herod Antipas, son of Herod the Great; he was Tetrarch of Galilee and Perea; he was not a “king”. The list of who Jesus might be is also found in 8:28. [ NOAB]
Verse 15: “It”: The antecedent is unclear. Some scholars consider it to be either the miracles performed by the disciples (vv. 12-13) or Jesus’ fame (v. 14a) – or both.
Verse 15: “Elijah”: see also Malachi 3:1: “I am sending my messenger to prepare the way before me ...” [ NJBC]
Verse 15: Comments: a prophet like Moses: In Deuteronomy 18:15, Moses says: “The Lord your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet”.
Verse 16: “raised”: This points forward to the resurrection of Jesus.
Verse 17: “prison”: According to the contemporary historian Josephus, John was imprisoned at a fort and prison at Machaerus, 8 km (5 miles) east of the Dead Sea, on the Nabatean border. [ NOAB]
Verse 17: “Herodias”: According to Josephus, Herodias was Herod Antipas’ niece. He also says that Herodias married another brother of Herod Antipas, also called Herod. Philip married Salome. NJBC says that Herodias’ daughter may have been called Herodias, although Josephus says her name was Salome. It appears that Mark is in error here.
Verse 18: A little strangely, in this story, Herod appears not to have seen John as a political threat; however Josephus says John was imprisoned as one.
Verses 21-26: These verses appear to have been written in the light of a story in the book of Esther, where the “king” is Xerxes of Persia. (In Esther, “Ahasuerus” is Xerxes). Specific points of contact are:
|
v. 21:
“banquet for his courtiers” |
Esther 1:1-22 |
|
v. 22:
“Herodias came in” |
Esther 2:14 |
|
v. 22: “she pleased Herod and his guests” |
Esther 2:9 |
|
v. 23:
“even half of my kingdom” |
Esther 5:3;
7:2
[ JBC] |
Verse 22: The presence of such people at the banquet suggests a banquet in Herod’s capital city of Tiberias in Galilee; however, Josephus says that John was killed at Machaerus. So were the “courtiers”, etc. on vacation? [ NJBC]
Verse 25: A “platter” was a wide, flat dish. Note “immediately”: Herodias had planned this. [ NJBC]
Verse 26: An Old Testament model for this is Jephthah in Judges 11:29-40. Mark presents Herod as caught between his public boast and the concrete reality of her request. The fact that his word and reputation were more important to him than John’s life adds to the repugnance of the story. Herod is victim of his own foolish promise. [ NJBC]
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