Stories and History

Thursday, November 5, 2009 -- Week of Proper 26, Year One

Today's Readings for the Daily Office (Book of Common Prayer, p. 990)
Psalms [70], 71 (morning) 74 (evening)
Ezra 7:(1-10) 11-26
Revelation 14:1-13
Matthew 14:1-12

A couple of things jumped out to me as I read the familiar story of Herod's execution of the imprisoned John the Baptist.

One of the characteristics of Matthew's gospel is that he writes with a special emphasis on framing the story of Jesus within the ethos of Judaism. He anchors Jesus in Jewish history, narrating the story of Jesus as the messiah who faithfully upholds the Torah and fulfills prophecy. Matthew quotes Hebrew scripture more frequently than the other New Testament writers, and he depicts Jesus as the new Moses, complete with a rescue from political threat as an infant, a sojourn in Egypt, lessons from a mountain, and complaints from listeners. Matthew uses careful scribal language -- the expression "kingdom of Heaven" rather than kingdom of God" -- much like contemporary rabbis will write "G-d" as an act of respect for the holy name. Where Luke will explain to a Gentile audience some Jewish habits or rituals, Matthew expects his Jewish readers will understand. Finally, some of the harshest polemic which we find in Matthew -- "His blood be on our children" -- sounds like the exhortation of the Hebrew prophets and the high emotion that often accompanies family quarrels or fights with those we know best. (I remember a dear friend, a priest of our diocese in Mississippi, excoriating our annual meeting naming those supporting women's ordination as "harlots" and "adulterers" who are repeating the sins of the Whore of Babylon. He joined a branch of the Orthodox church later that year.)

I mention these characteristics of Matthew's writing because the story of Herod, Herodias and John the Baptist as Matthew presents it has parallels with the ancient story of Ahab, Jezebel and the prophet Elijah. Matthew is inviting us to make the comparisons. The readers already know both stories. As was Ahab's pursuit of Elijah with the encouragement of the wicked Jezebel, so was the violence of Herod and Herodias toward John, according to Matthew.

Another thing jumped out to me thanks to the footnotes in the "Access Bible" that I use. There is a word used twice in verse 11 which refers to Herodias' daughter. The word is "korasion," meaning "damsel" or "young girl;" it references someone who is not physically mature. Although there is no description of the dance which would imply that it was lewd, my mind is profoundly influenced by movies and every other image I can recall, picturing the dance of Herodias' daughter. In all of those she is sultry, beguiling, enticing and luring. The historian Josephus names her as Salome, which is some circles is a synonym for a seducer.

The scene changes when we imagine an eight-year old delighting her elderly father who promises her a great reward. Then Herodias/Jezebel coaches the little one to ask innocently for the head of John the Baptist. Even more macabre than the movie version.

Coupled with our readings from Ezra-Nehemiah -- which does not work if we try to read it as history, but does make complete sense when we read it as an historical apologetic defending a theological viewpoint -- we're reminded that much of our scripture was written with intentions that transcend historical accuracy. The later gospels of Matthew and Luke exhibit the development of hero birth narratives that aren't part of the gospel as it was presented by the earlier writings of Paul and Mark. Matthew's birth story is strongly influenced by the Moses tradition and by Messianic prophecies; Luke's story is influenced by the story of Hannah and Samuel and the Davidic tradition as well as some elements that would have appealed to his Greco-Roman readers. These scriptures were written to inspire devotion and faith. As one commentator has said, they are "poetry plus" not "history minus."

Lowell

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About Morning Reflections
Morning Reflections is a brief thought about the scripture readings from the Daily Office of Morning and Evening Prayer according to the practice found in the Book of Common Prayer of the Episcopal Church.

Morning Prayer begins on p. 80 of the Book of Common Prayer.
Evening Prayer begins on p. 117

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The Mission of St. Paul's Episcopal Church
is to explore and celebrate
God's infinite grace, acceptance, and love.

Visit our web site at www.stpaulsfay.org

Our Rule of Life

We aspire to...
worship weekly
pray daily
learn constantly
serve joyfully
live generously.

Lowell Grisham, Rector

St. Paul's Episcopal Church
Fayetteville, Arkansas