作者
周曉彤姊妹 (平信徒分享)
馬可福音 6:14-29
不知道你今天聽著福音經課時，內心在想什麼呢。這段經文不像是聖經中的經文，反而更像是一部宮鬥劇的劇情。故事充滿情慾和誘惑，加上一位任性妄為的國王，而故事的結局是慘烈血腥的。馬可福音扣人心弦的敘述可能會激起我們心中一些強烈的情感 —— 不適、厭惡，我們甚至可能想完全迴避它。然而，正是在這些原始而強烈的反應中，我們可以發現這段經文的深刻意義。通過審視四個主要角色——希律·安提帕、希羅底、希羅底的女兒莎樂美和施洗約翰之間的權力瓜葛，能夠幫助我們理解這福音描述的各種複雜的權力，並讓我們反思在生活中所經歷的各種權力和力量。
首先，讓我們來看看分封王希律·安提帕。表面上，他在作為加利利和比利亞統治者的職位上擁有權威的力量。歷史記載，希律·安提帕是大希律王最小的兒子。他建造了他的首都提比里亞，而該城後來成為一個猶太拉比的學術中心。然而，他的地位權力並沒有穩固的基礎。他的領土是一個附屬國，在經濟、政治和軍事上都依賴於羅馬帝國。希律的地位只存在於羅馬皇帝允許的範圍。馬可稱希律為王(βασιλεὺς)，但他實際上並不是一個真正的王。這是第一個矛盾。
另一個矛盾在於希律對施洗約翰的反應。約翰公開批評希律與希羅底的婚姻，挑戰了希律的權力。因此，希律逮捕並監禁了約翰（第17節）。然而，與此同時，希律又承認約翰信息中的屬靈力量，知道約翰是公義和聖潔的（第20節）。他喜歡聽約翰講道，卻對約翰的信息感到【游移不定】（和合本）/【困惑】（中文標準譯本）。希律被約翰所傳悔改洗禮的福音所吸引，但他行事卻不道德，監禁了沒有犯罪的約翰。這是第二個矛盾。
在他的生日宴會上，希律宴請了高官，當中包括羅馬的軍事官員百夫長。他急於炫耀自己的權力和財富。然而，他的行為暴露了他的不安和易受操縱的特性。希律害怕在重要賓客面前丟臉，這使他匆忙做出了一個在道德上妥協的決定——處決他既尊敬又害怕的施洗約翰。這是第三個矛盾。這些矛盾的立場揭示了希律的權力是表面的；它在社會壓力和個人不安面前土崩瓦解。
另一方面，希羅底在古代男權的世界裡，可能缺乏正式的權力。她是大希律王的孫女，而她的父親被大希律王處決。我們不知道她在對腓力的婚事上有什麼選擇權，但她開始在歷史展現，是在她在第一段婚姻之後（猶太歷史學家約瑟夫記載她「在丈夫還活著的時候與他離婚」）。無論是在今天的經文中，還是在歷史上，她對希律影響深遠。為了尋求更多的權力，她促使希律·安提帕誹謗她的兄弟，這一行為激怒了羅馬皇帝，在公元39年流放這對夫婦到高盧。正如我們所見，希羅底的權力並不明顯，但她有隱藏的權力。她對施洗約翰譴責她婚姻的怨恨驅使她策劃了約翰的死亡（第19節）。希羅底的權力根植於她的智慧、魅力以及操縱周圍人（特別是希律和她的女兒）弱點的能力。
現在讓我們來看看莎樂美。她是希羅底與前夫腓力的女兒；起初，她似乎只是母親陰謀中的一個棋子。她在馬可福音這段經文甚至沒有名字，更不用說任何職位上的權力了。然而，她擁有誘惑的力量。在羅馬時代，宴會和聚會通常會為男性賓客提供一些情慾上的娛樂。在這段經文中，儘管莎樂美身為上層階級的女性，但她卻在國王和他的賓客面前跳舞和娛樂，這通常是屬於下層階級和妓女的角色。她的舞蹈讓希律非常滿意，以至於他魯莽地承諾滿足她的任何願望（第23節），即使是他王國的一半。由此看出，這個【王】受到他繼女所吸引，並渴望滿足她。在這一刻，莎樂美獲得了短暫顯著的權力。她本可以要求任何事情，但她卻向她的母親尋求建議。她要求施洗約翰的頭，不是因為這是她自己所渴望的，而是因為這是她母親想要的。最後她把她權力的象徵——放在盤子上約翰的頭顱—— 獻給她的母親希羅底。莎樂美的性吸引力依賴於受她誘惑的對象，而她短暫的權力只源自母親的操控。最終，她一無所有。
與其他角色形成鮮明對比，施洗約翰似乎完全沒有任何權力。雖然他深受民眾喜愛，並且被希律所畏懼，但他對被自己囚禁和後來的死亡並未提出任何抗議或反抗。約翰本人沒有物質上的財富；馬可福音1:6記載，約翰穿著「駝毛的衣服，腰間束著皮帶，吃的是蝗蟲與野蜜。」他的力量並不是來自頭銜、物質或操縱的策略，而是源於他對真理和公義的承諾。他的力量在於遵行上帝的旨意，並宣講悔改的洗禮。約翰的影響力在他去世之後依然存在，長期籠罩在希律的良心上，促使希律相信耶穌是復活了的約翰。約翰的道德力量超越了他的對手們那些轉瞬即逝且在道德上妥協的權力。
馬可福音這段經文探討了不同種類的權力：有位置性權力，以權威地位為特徵，但也可能被推翻；有操控性權力，透過隱形的控制和影響力來達成；有誘惑性權力，以喚起人們的慾望為力量，即使這種慾望是短暫的。這段敘述邀請我們反思自己生活中對權力的認識。我們擁有哪種的權力？我們是否像希律一樣，依附於表面的地位權力？我們是否像希羅底那樣，在暗中操控局勢？我們是否像莎樂美一樣，靠著喚起他人的慾望來達到自己的目的，即使這慾望可能違背我們的道德良心？對這些聖經人物下判斷是非常容易的，但現實是，我們每個人都很容易依賴位置性、操控性和誘惑性的權力。畢竟，在世界上我們每天都能看到這些類型的權力展現。
我們能像施洗約翰一樣，在對真理和上帝的堅定承諾中找到真正的力量嗎？堅持真理的力量並不是一件容易的事情，通常會涉及一些風險：施洗約翰被囚禁和處決，甚至耶穌自己也被釘在十字架上。而幾年前，我認識了一位弟兄，他受到某個擁有位置權力的人的無端指控。知道這事情後，我的第一反應是向當局投訴，動用一切手段反對控訴者，希望發動其他人為這位弟兄辯護清白。但這位弟兄制止了我；雖然我出於美意，但我仍然過分依賴地位性和操控性的權力。也許，馬可福音這段經課一開始聽起來令人不適，是因為我們內心深處知道，我們行事為人並不總是像施洗約翰那樣。回歸到我們熟悉的權力形式的誘惑是如此強大。那麼，我們可以怎麼做呢？
在阻止我之後，那位弟兄建議我們一起禱告並耐心等待。在那個令人不安的處境中，不知道弟兄的名譽何時會恢復，對於那些真心關心這位弟兄的人來說是一大挑戰。但隨著時間的推移，指控最終被澄清，最初相信指控的人亦與這位兄弟成為了好朋友。如果我當時執行了原來的計劃，即使弟兄的指控很快就會被撤銷，這些關係也不會被修復。
今天的經課中還有一位我們尚未討論到的角色。今天的福音經課以這句開始：「耶穌的名聲傳揚出來。希律王聽見了…」這是我們上周的經課的延伸。上星期我們讀到耶穌差遣門徒去傳揚福音（第12節），驅魔，塗油，治病（第13節）。即使耶穌並未直接出現在今天的敘述中，祂依然是我們經課中的主要力量。通過悔改和救贖的福音，耶穌有能力戰勝邪惡，使人與上帝復和，並擁有治癒的力量。施洗約翰並未曾如希律所想般復活，但耶穌的確從死裏復活了。耶穌仍然活在我們中間，以弗所書 1:13寫著我們藉著祂的聖靈得到了印記。耶穌在我們的軟弱和卑微之中與我們同在。祂樂意引導我們，扶持我們——祂就是那永恆的終極力量。
首先，讓我們來看看分封王希律·安提帕。表面上，他在作為加利利和比利亞統治者的職位上擁有權威的力量。歷史記載，希律·安提帕是大希律王最小的兒子。他建造了他的首都提比里亞，而該城後來成為一個猶太拉比的學術中心。然而，他的地位權力並沒有穩固的基礎。他的領土是一個附屬國，在經濟、政治和軍事上都依賴於羅馬帝國。希律的地位只存在於羅馬皇帝允許的範圍。馬可稱希律為王(βασιλεὺς)，但他實際上並不是一個真正的王。這是第一個矛盾。
另一個矛盾在於希律對施洗約翰的反應。約翰公開批評希律與希羅底的婚姻，挑戰了希律的權力。因此，希律逮捕並監禁了約翰（第17節）。然而，與此同時，希律又承認約翰信息中的屬靈力量，知道約翰是公義和聖潔的（第20節）。他喜歡聽約翰講道，卻對約翰的信息感到【游移不定】（和合本）/【困惑】（中文標準譯本）。希律被約翰所傳悔改洗禮的福音所吸引，但他行事卻不道德，監禁了沒有犯罪的約翰。這是第二個矛盾。
在他的生日宴會上，希律宴請了高官，當中包括羅馬的軍事官員百夫長。他急於炫耀自己的權力和財富。然而，他的行為暴露了他的不安和易受操縱的特性。希律害怕在重要賓客面前丟臉，這使他匆忙做出了一個在道德上妥協的決定——處決他既尊敬又害怕的施洗約翰。這是第三個矛盾。這些矛盾的立場揭示了希律的權力是表面的；它在社會壓力和個人不安面前土崩瓦解。
另一方面，希羅底在古代男權的世界裡，可能缺乏正式的權力。她是大希律王的孫女，而她的父親被大希律王處決。我們不知道她在對腓力的婚事上有什麼選擇權，但她開始在歷史展現，是在她在第一段婚姻之後（猶太歷史學家約瑟夫記載她「在丈夫還活著的時候與他離婚」）。無論是在今天的經文中，還是在歷史上，她對希律影響深遠。為了尋求更多的權力，她促使希律·安提帕誹謗她的兄弟，這一行為激怒了羅馬皇帝，在公元39年流放這對夫婦到高盧。正如我們所見，希羅底的權力並不明顯，但她有隱藏的權力。她對施洗約翰譴責她婚姻的怨恨驅使她策劃了約翰的死亡（第19節）。希羅底的權力根植於她的智慧、魅力以及操縱周圍人（特別是希律和她的女兒）弱點的能力。
現在讓我們來看看莎樂美。她是希羅底與前夫腓力的女兒；起初，她似乎只是母親陰謀中的一個棋子。她在馬可福音這段經文甚至沒有名字，更不用說任何職位上的權力了。然而，她擁有誘惑的力量。在羅馬時代，宴會和聚會通常會為男性賓客提供一些情慾上的娛樂。在這段經文中，儘管莎樂美身為上層階級的女性，但她卻在國王和他的賓客面前跳舞和娛樂，這通常是屬於下層階級和妓女的角色。她的舞蹈讓希律非常滿意，以至於他魯莽地承諾滿足她的任何願望（第23節），即使是他王國的一半。由此看出，這個【王】受到他繼女所吸引，並渴望滿足她。在這一刻，莎樂美獲得了短暫顯著的權力。她本可以要求任何事情，但她卻向她的母親尋求建議。她要求施洗約翰的頭，不是因為這是她自己所渴望的，而是因為這是她母親想要的。最後她把她權力的象徵——放在盤子上約翰的頭顱—— 獻給她的母親希羅底。莎樂美的性吸引力依賴於受她誘惑的對象，而她短暫的權力只源自母親的操控。最終，她一無所有。
與其他角色形成鮮明對比，施洗約翰似乎完全沒有任何權力。雖然他深受民眾喜愛，並且被希律所畏懼，但他對被自己囚禁和後來的死亡並未提出任何抗議或反抗。約翰本人沒有物質上的財富；馬可福音1:6記載，約翰穿著「駝毛的衣服，腰間束著皮帶，吃的是蝗蟲與野蜜。」他的力量並不是來自頭銜、物質或操縱的策略，而是源於他對真理和公義的承諾。他的力量在於遵行上帝的旨意，並宣講悔改的洗禮。約翰的影響力在他去世之後依然存在，長期籠罩在希律的良心上，促使希律相信耶穌是復活了的約翰。約翰的道德力量超越了他的對手們那些轉瞬即逝且在道德上妥協的權力。
馬可福音這段經文探討了不同種類的權力：有位置性權力，以權威地位為特徵，但也可能被推翻；有操控性權力，透過隱形的控制和影響力來達成；有誘惑性權力，以喚起人們的慾望為力量，即使這種慾望是短暫的。這段敘述邀請我們反思自己生活中對權力的認識。我們擁有哪種的權力？我們是否像希律一樣，依附於表面的地位權力？我們是否像希羅底那樣，在暗中操控局勢？我們是否像莎樂美一樣，靠著喚起他人的慾望來達到自己的目的，即使這慾望可能違背我們的道德良心？對這些聖經人物下判斷是非常容易的，但現實是，我們每個人都很容易依賴位置性、操控性和誘惑性的權力。畢竟，在世界上我們每天都能看到這些類型的權力展現。
我們能像施洗約翰一樣，在對真理和上帝的堅定承諾中找到真正的力量嗎？堅持真理的力量並不是一件容易的事情，通常會涉及一些風險：施洗約翰被囚禁和處決，甚至耶穌自己也被釘在十字架上。而幾年前，我認識了一位弟兄，他受到某個擁有位置權力的人的無端指控。知道這事情後，我的第一反應是向當局投訴，動用一切手段反對控訴者，希望發動其他人為這位弟兄辯護清白。但這位弟兄制止了我；雖然我出於美意，但我仍然過分依賴地位性和操控性的權力。也許，馬可福音這段經課一開始聽起來令人不適，是因為我們內心深處知道，我們行事為人並不總是像施洗約翰那樣。回歸到我們熟悉的權力形式的誘惑是如此強大。那麼，我們可以怎麼做呢？
在阻止我之後，那位弟兄建議我們一起禱告並耐心等待。在那個令人不安的處境中，不知道弟兄的名譽何時會恢復，對於那些真心關心這位弟兄的人來說是一大挑戰。但隨著時間的推移，指控最終被澄清，最初相信指控的人亦與這位兄弟成為了好朋友。如果我當時執行了原來的計劃，即使弟兄的指控很快就會被撤銷，這些關係也不會被修復。
今天的經課中還有一位我們尚未討論到的角色。今天的福音經課以這句開始：「耶穌的名聲傳揚出來。希律王聽見了…」這是我們上周的經課的延伸。上星期我們讀到耶穌差遣門徒去傳揚福音（第12節），驅魔，塗油，治病（第13節）。即使耶穌並未直接出現在今天的敘述中，祂依然是我們經課中的主要力量。通過悔改和救贖的福音，耶穌有能力戰勝邪惡，使人與上帝復和，並擁有治癒的力量。施洗約翰並未曾如希律所想般復活，但耶穌的確從死裏復活了。耶穌仍然活在我們中間，以弗所書 1:13寫著我們藉著祂的聖靈得到了印記。耶穌在我們的軟弱和卑微之中與我們同在。祂樂意引導我們，扶持我們——祂就是那永恆的終極力量。
延伸閱讀：希律家譜
I wonder what was on your mind when you heard the Gospel being read today. This passage feels more like stepping into the plot of an Imperial Court drama saga than a reading from Scripture. It’s a tale full of lust and seduction, featuring a capricious king and ending in a gruesome finale. This gripping narrative may stir up a range of emotions in us—discomfort, revulsion, perhaps even a desire to bypass it altogether. However, it’s within these raw, powerful reactions that we can uncover the profound meaning in this passage. By examining the power dynamics between the four main characters—Herod Antipas, Herodias, Herodias’s daughter Salome, and John the Baptist—we can better understand the complexities of power this gospel describes and reflect upon the kinds of power we experience in our lives.
Firstly, let us look at Herod Antipas, the tetrarch. On the surface, he has the power of authority in his position as the ruler of Galilee and Perea. History tells us that Herod Antipas is the youngest son of Herod the Great. He was responsible for constructing his capital, Tiberias, which later became a rabbinic center of learning. Yet, his positional power was not founded on steady grounds. His rule is economically, politically, and militarily subordinated to the Roman Empire. His position was only there because the Roman Emperor permitted it. Mark calls Herod Antipas a king (βασιλεὺς), but he wasn’t really a king. This is the first paradox.
Another irony lies in Herod’s reaction to John the Baptist. John publicly criticizes Herod’s marriage to Herodias, which challenges Herod’s power. So, Herod arrested and jailed John (v17). Yet at the same time, Herod recognizes the spiritual power in John’s messages, knowing that John was righteous and holy (v20). He likes listening to John, yet he is ‘puzzled’ by John’s messages. Herod is attracted to the baptism of repentance that John preaches, yet he acts immorally, imprisoning John, who hasn’t committed any crime. This is the second paradox.
At the birthday banquet, where Herod is entertaining high officials, including Roman military officials, he is desperate to show off his power and his wealth. Yet his actions betray his insecurity and susceptibility to manipulation. Herod’s fear of losing face in front of his important guests leads him to make a hasty and morally compromising decision—to execute John the Baptist, whom he respected and feared. This is the third paradox. These paradoxical positions reveal that Herod’s power is superficial; it crumbles under social pressure and personal insecurity.
Herodias, on the other hand, may lack power in an official capacity in the ancient misogynist world. She was the granddaughter of Herod the Great, and her father was executed by Herod the Great. We do not yet know whether she had any choice in her first marriage to Philip. Her significance in history really took place after “she divorced herself from her husband while he was alive,” as the Jewish historian Josephus wrote. Her influence over Herod is profound, not just in our passage today but also in history. In search for more power, she urged Herod Antipas to discredit her brother, an act that antagonized the Emperor, and the couple was banished to Gaul in 39 CE. As we can see, Herodias’s power is less visible, but she wields hidden power. Her grudge against John the Baptist for condemning her marriage drives her to orchestrate his death (v19). Herodias’s power is rooted in her wit, charm, and her ability to manipulate the weaknesses of those around her, particularly Herod and her daughter, Salome.
Now let us turn to Salome. She is Herodias’s daughter by her previous marriage to Philip; initially, she appears as a mere pawn in her mother’s scheme. She doesn’t even have a name in this passage, let alone any power of positions. Yet she has the power of seduction. In Roman times, banquets and parties often provided some lustful entertainment to the male guests. In this passage, despite her position as a higher-class woman, she dances and entertains the king and his guests, a role typically belonging to the lower class and prostitutes. Her dance pleases Herod so much that he makes a reckless promise to grant her any wish (v23), even if it was half of his kingdom. This shows that the king is attracted to his stepdaughter and is desirous to oblige her. In this moment, Salome gains significant power. She could have asked for anything, but she went to her mother for advice. She asks for John the Baptist’s head, not because it is something that she desires, but because it is something that her mother wants. She gives the trophy of her power, the head on a platter, to Herodias. Salome’s sexual power depends upon her seduced subjects, and her short moments of power only derive from her mother’s manipulation. In the end, she retains nothing.
In contrast to the other characters, John the Baptist doesn’t seem to have any power at all. While he is well-liked by people, and feared by Herod, he didn’t make any protest or rebellion against his imprisonment and later death. John himself has no material wealth; Mark 1:6 states that he wears “clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey.” His power is not derived from titles, matters, or manipulative schemes but from his commitment to truth and righteousness. Ultimately, his power lies in doing God’s will and preaching about the baptism of repentance. Even after his death, John’s influence endures, casting a long shadow over Herod’s conscience and contributing to Herod’s belief that Jesus is John resurrected. John’s moral power outlast the transient and morally compromised power of his adversaries.
Examining the power dynamics in this passage shows us that there are different kinds of power: positional, marked by the position of authority but can also be overturned; manipulative, achieved through invisible control and influence; seductive, arousing a person’s desire to have or to do something, even though it is short-lived. The narrative invites us to reflect on our understanding of power in our own lives. What kinds of power do we have? Are we like Herod, clinging to a superficial position? Are we manipulating situations from the shadows like Herodias? Are we like Salome, eliciting desires in others to achieve our ends, even if it’s against our moral conscience? It is very tempting to cast judgments on these biblical characters, but the reality is, each of us can easily rely on positional, manipulative, and seductive power. After all, we see these powers being manifested every day in our world.
So, can we, like John, find true power in unwavering commitment to truth and God? Standing firm in the power of truth is not an easy task. Often it involves a risk of getting hurt: John the Baptist was imprisoned and executed; Jesus Himself was crucified. [Some years ago, I knew a brother who was on the receiving end of some unfounded accusations by someone who had positional power. Fuming for this brother, my gut reaction was to complain to the authorities, summoning all means to oppose the accuser and petition for the brother’s innocence. That brother stopped me; even though I meant well, I was still heavily relying on positional and manipulative powers.] Perhaps, the reason why this passage is uncomfortable to hear at the beginning is that, deep down in our hearts, we know that we do not always act like John the Baptist. The temptation to fall back on our familiar kinds of power is so strong. So, what can we do?
[After stopping me, that brother suggested we prayed together and waited. Sitting through the unpleasant situation without knowing when his name may be cleared was challenging for anyone who deeply cared about this brother. But over time, accusation was cleared, and those who initially believed in the accusation became good friends with this brother. Should I had engaged in my original plans, even if the accusation would be dropped quicker, the relationships would not have been repaired.]
In the reading today, there is another character whom we haven’t discussed yet. Our gospel passage begins with, “King Herod heard about this, for Jesus’ name had become well known.” It follows on last week’s reading, where Jesus sent out the disciples, preaching the good news (v12), driving out demons, anointing, and healing sick people (v13). Jesus is the overarching power in our passage, even though he isn’t directly present in the narrative. Through the gospel of repentance and redemption, Jesus has the power to defeat evil, repair the relationship between God and human, and the power to heal. John the Baptist was not resurrected, but Jesus was. Jesus is still living among us, and we are sealed by His Holy Spirit (Ephesians 1:13). Amidst our weaknesses and our humility, Jesus is WITH US. He is more than willing to guide us and to hold us, and HIS is the ultimate power which lasts forever. Let us pray…
Firstly, let us look at Herod Antipas, the tetrarch. On the surface, he has the power of authority in his position as the ruler of Galilee and Perea. History tells us that Herod Antipas is the youngest son of Herod the Great. He was responsible for constructing his capital, Tiberias, which later became a rabbinic center of learning. Yet, his positional power was not founded on steady grounds. His rule is economically, politically, and militarily subordinated to the Roman Empire. His position was only there because the Roman Emperor permitted it. Mark calls Herod Antipas a king (βασιλεὺς), but he wasn’t really a king. This is the first paradox.
Another irony lies in Herod’s reaction to John the Baptist. John publicly criticizes Herod’s marriage to Herodias, which challenges Herod’s power. So, Herod arrested and jailed John (v17). Yet at the same time, Herod recognizes the spiritual power in John’s messages, knowing that John was righteous and holy (v20). He likes listening to John, yet he is ‘puzzled’ by John’s messages. Herod is attracted to the baptism of repentance that John preaches, yet he acts immorally, imprisoning John, who hasn’t committed any crime. This is the second paradox.
At the birthday banquet, where Herod is entertaining high officials, including Roman military officials, he is desperate to show off his power and his wealth. Yet his actions betray his insecurity and susceptibility to manipulation. Herod’s fear of losing face in front of his important guests leads him to make a hasty and morally compromising decision—to execute John the Baptist, whom he respected and feared. This is the third paradox. These paradoxical positions reveal that Herod’s power is superficial; it crumbles under social pressure and personal insecurity.
Herodias, on the other hand, may lack power in an official capacity in the ancient misogynist world. She was the granddaughter of Herod the Great, and her father was executed by Herod the Great. We do not yet know whether she had any choice in her first marriage to Philip. Her significance in history really took place after “she divorced herself from her husband while he was alive,” as the Jewish historian Josephus wrote. Her influence over Herod is profound, not just in our passage today but also in history. In search for more power, she urged Herod Antipas to discredit her brother, an act that antagonized the Emperor, and the couple was banished to Gaul in 39 CE. As we can see, Herodias’s power is less visible, but she wields hidden power. Her grudge against John the Baptist for condemning her marriage drives her to orchestrate his death (v19). Herodias’s power is rooted in her wit, charm, and her ability to manipulate the weaknesses of those around her, particularly Herod and her daughter, Salome.
Now let us turn to Salome. She is Herodias’s daughter by her previous marriage to Philip; initially, she appears as a mere pawn in her mother’s scheme. She doesn’t even have a name in this passage, let alone any power of positions. Yet she has the power of seduction. In Roman times, banquets and parties often provided some lustful entertainment to the male guests. In this passage, despite her position as a higher-class woman, she dances and entertains the king and his guests, a role typically belonging to the lower class and prostitutes. Her dance pleases Herod so much that he makes a reckless promise to grant her any wish (v23), even if it was half of his kingdom. This shows that the king is attracted to his stepdaughter and is desirous to oblige her. In this moment, Salome gains significant power. She could have asked for anything, but she went to her mother for advice. She asks for John the Baptist’s head, not because it is something that she desires, but because it is something that her mother wants. She gives the trophy of her power, the head on a platter, to Herodias. Salome’s sexual power depends upon her seduced subjects, and her short moments of power only derive from her mother’s manipulation. In the end, she retains nothing.
In contrast to the other characters, John the Baptist doesn’t seem to have any power at all. While he is well-liked by people, and feared by Herod, he didn’t make any protest or rebellion against his imprisonment and later death. John himself has no material wealth; Mark 1:6 states that he wears “clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey.” His power is not derived from titles, matters, or manipulative schemes but from his commitment to truth and righteousness. Ultimately, his power lies in doing God’s will and preaching about the baptism of repentance. Even after his death, John’s influence endures, casting a long shadow over Herod’s conscience and contributing to Herod’s belief that Jesus is John resurrected. John’s moral power outlast the transient and morally compromised power of his adversaries.
Examining the power dynamics in this passage shows us that there are different kinds of power: positional, marked by the position of authority but can also be overturned; manipulative, achieved through invisible control and influence; seductive, arousing a person’s desire to have or to do something, even though it is short-lived. The narrative invites us to reflect on our understanding of power in our own lives. What kinds of power do we have? Are we like Herod, clinging to a superficial position? Are we manipulating situations from the shadows like Herodias? Are we like Salome, eliciting desires in others to achieve our ends, even if it’s against our moral conscience? It is very tempting to cast judgments on these biblical characters, but the reality is, each of us can easily rely on positional, manipulative, and seductive power. After all, we see these powers being manifested every day in our world.
So, can we, like John, find true power in unwavering commitment to truth and God? Standing firm in the power of truth is not an easy task. Often it involves a risk of getting hurt: John the Baptist was imprisoned and executed; Jesus Himself was crucified. [Some years ago, I knew a brother who was on the receiving end of some unfounded accusations by someone who had positional power. Fuming for this brother, my gut reaction was to complain to the authorities, summoning all means to oppose the accuser and petition for the brother’s innocence. That brother stopped me; even though I meant well, I was still heavily relying on positional and manipulative powers.] Perhaps, the reason why this passage is uncomfortable to hear at the beginning is that, deep down in our hearts, we know that we do not always act like John the Baptist. The temptation to fall back on our familiar kinds of power is so strong. So, what can we do?
[After stopping me, that brother suggested we prayed together and waited. Sitting through the unpleasant situation without knowing when his name may be cleared was challenging for anyone who deeply cared about this brother. But over time, accusation was cleared, and those who initially believed in the accusation became good friends with this brother. Should I had engaged in my original plans, even if the accusation would be dropped quicker, the relationships would not have been repaired.]
In the reading today, there is another character whom we haven’t discussed yet. Our gospel passage begins with, “King Herod heard about this, for Jesus’ name had become well known.” It follows on last week’s reading, where Jesus sent out the disciples, preaching the good news (v12), driving out demons, anointing, and healing sick people (v13). Jesus is the overarching power in our passage, even though he isn’t directly present in the narrative. Through the gospel of repentance and redemption, Jesus has the power to defeat evil, repair the relationship between God and human, and the power to heal. John the Baptist was not resurrected, but Jesus was. Jesus is still living among us, and we are sealed by His Holy Spirit (Ephesians 1:13). Amidst our weaknesses and our humility, Jesus is WITH US. He is more than willing to guide us and to hold us, and HIS is the ultimate power which lasts forever. Let us pray…