The Bloody Theater of the Anabaptists
On Wednesday evenings, we’ve begun a study of our church’s doctrinal statement, The Baptist Faith and Message 2000. Last Wednesday, we discussed where the statement came from and did a brief overview of some aspects of Baptist history. One of the things I mentioned was the persecution that Baptists faced in Europe which led many of them to come to America. The Catholic Church and even Protestants were killing Baptists in Europe. These Baptists were called the Radical Reformers, or Anabaptists, because of their belief in believer’s baptism, separation of church and state, and the nature of the church.
The Anabaptists created a book called The Bloody Theater that contained the stories of those martyred for Christ. It was published in Dutch in 1660 with 1,290 pages! One of the letters printed was the letter of Janneken Munstdorp to her infant daughter. The baby was born while Janneken was in prison awaiting execution in Antwerp (Belgium) in 1573. She writes:
“My dear little child, I commend you to the almighty, great and terrible God, who only is wise, that He will keep you, and let you grow up in His fear, or that He will take you home in your youth, this is my heart’s request of the Lord: you who are yet so young, and whom I must leave here in this wicked, evil, perverse world…My dear lamb, I…could keep (your father) only for a short time. We were permitted to live together for only half a year, after which we were apprehended, because we sought the salvation of our souls. They took him from me, not knowing my condition, and I had to remain in imprisonment, and see him go before me; and it was a great grief to him, that I had to remain here in prison. And now that I have abided the time, and borne you under my heart with great sorrow for nine months, and given birth to you here in prison, in great pain, they have taken you from me. Here I lie, expecting death every morning, and shall now soon follow your dear father.”
Why Did Janneken Sacrifice So Much?
What is it that would lead a newly-wed couple, having only been married for six months, to risk imprisonment and death? What would lead an expectant mother to be willing to go to her death, knowing that she’d never see her child? In Janneken’s own words, it’s because they “sought the salvation of their souls.” They considered that their eternal lives were more important than their earthly lives. That their souls were more important than their new marriage and their new baby, their freedom, and their very lives. They had their eyes set on a city that has foundations (Heb. 11:10), and gladly, though with great sorrow, sacrificed whatever they must for the glory of Christ.
Mark’s Audience
The Gospel of Mark was written to people like Janneken. It was written to the church in Rome around the year AD 65. This is important because in AD 64 the emperor Nero started a fire in Rome and blamed Christians for it and started persecuting them by burning them, crucifying them, and feeding them to wild dogs. Being a Christian in Rome in the year 65 AD could get you killed. There was a serious amount of persecution happening to the people to whom Mark writes. Mark isn’t writing a dry history book. He’s writing to remind people who’re afraid for their lives why dying for Jesus isn’t a bad thing and why it should even be expected.
Another Sandwich
This explains why Mark draws attention to the suffering of Jesus and Jesus’ followers throughout his Gospel (8:31-38, 10:28-30, 13:9-13). In the text we studied last week, Mark put two incidents side-by-side to tell us that Jesus was rejected and his followers would be rejected (6:1-13).
But then Mark does something strange. After telling us about the sending out of the twelve (vv. 7-13), he tells us about John the Baptist’s execution (vv. 14-29). Why is this story placed right here? Why didn’t he tell us what happened to John the Baptist after he told us that he was arrested back in 1:14?
The key is verse 30. What is Mark doing here? He’s yet again using a literary device called the “sandwich technique” in order to make a point. He inserts the execution of John into the middle of the sending out of the Twelve and their return in order to force his readers to think about the connection between John’s death and being sent out on mission by Jesus. What does John’s death have to do with Christian mission and discipleship? Let’s first look at the account of John’s death and then consider what it has to do with our lives as disciples of Jesus (6:14-29).
The Paranoia of Herod
The “King Herod” of verse 14 isn’t Herod the Great who was king when Jesus was born. This is one of Herod the Great’s four sons who received a fourth of his kingdom. This is Herod Antipas, the tetrarch of Galilee. He’s the ruler of the region where Jesus is from and where Jesus is working.
Antipas hears about Jesus, perhaps because of the ministry of the Twelve, and thinks that John the Baptist, whom he’d imprisoned and killed, must’ve been raised from the dead. Some people were saying that Elijah or one of the prophets were resurrected and doing these miracles. But Antipas is convinced that it’s John the Baptist.
People will believe anything but the truth about Jesus. Antipas and the people think that Elijah or a prophet or John could be resurrected and do mighty works when there was no evidence for this. Yet, when Jesus was resurrected, leaving behind an empty tomb and appearing to hundreds of people, people refused to believe despite plain evidence.
Antipas and the people start speculating and trying to explain away what’s happening with Jesus. But their conclusions are illogical. Even if you allow that John was raised from the dead, how would that give Jesus the ability to do miracles that John himself never did? How would John’s resurrection make Jesus a miracle worker? Failing to trust in Jesus leads to all kinds of illogical speculation.
Rebels against God
Evidence is never the problem when someone refuses to trust in Jesus. People willfully reject the truth of Jesus and believe all kinds of theories about Jesus because they know that if they accept his truth they have to live under his authority. And none of us like to be under authority. We want to rule our own lives. To preserve our self-rule, we’ll come up with all kinds of crazy theories rather than submit to the plain truth of Jesus.
We all initially respond this way to the message of the gospel because we’re rebels against God. Many people describe the human condition as “broken” and the world full of “brokenness.” This is true. Things aren’t as they should be. But it doesn’t go far enough. We’re not just broken and flawed and wounded and imperfect people. We’re also rebels against the God who made us. We prefer to live our lives our way. We don’t want God to be our king. We want to be our king.
This is why we all deserve the justice and judgment of God. God is holy and cannot let rebellion go unaddressed. If he did, he’d be a terrible king and he’d be an imperfect being because his justice would be imperfect. But because God is perfect in every way, his justice is perfect and it will be executed against all who reject him and rebel against him. Everyone who refuses to obey the gospel of the Lord Jesus Christ, the Son of God, will live under the justice of God in hell forever.
But, in mercy, God says that everyone who admits that they’ve rebelled against God and turns away from their sin and puts their trust in Jesus will be cleared of their rebellion. Everyone who relies on Jesus’ work on the cross for the forgiveness of their sins will become a child of God and given the kingdom of God. Everyone who depends on themselves will have to face the judgment of God themselves. Everyone who depends on Jesus will avoid the judgment of God because Jesus has already taken it in their place on the cross.
Herod’s Uneasy Conscience
Jesus’ growing reputation was “an uneasy reminder to Antipas that he had not silenced John’s message by severing his head.” Herod probably had an uneasy conscience as well. He was responsible for John’s death and he knew what he did was wrong. So he reasons that John has come back to bring judgment on him – a popular belief in the ancient world.
Our conscience is one of the greatest gifts we have from God. It tells us when we’ve done wrong and affirms us when we do right. It’s not infallible. It can be calloused and seared and twisted by repeatedly ignoring it. This is why we need the sure guide of God’s word to tell us what is always right and always wrong.
Nonetheless, our consciences tell us when we’ve done wrong and point out our need for repentance and grace. They show us our need for the gospel. But if we don’t act on the good impulses of our conscience, we’ll end up with nagging guilt and fears and crazy speculations, like Herod in verse 16. As Matthew Henry says, “One might as well be haunted with ghosts…as with the horrors of an accusing conscience; those therefore who would keep an undisturbed peace, must keep an undefiled conscience.” Any conscience can be cleared by the blood of Jesus. His blood cleanses the deepest stain and removes the greatest guilt.
Herod, Herodias, and the Holy Man
In verses 17-29, Mark tells us what happens to John the Baptist after he was arrested. Herod had John arrested because his wife, Herodias, didn’t like that John was calling their marriage sinful. Herod had an adulterous affair with her, his half-brother’s wife, and eventually married her. This was sinful because it was adulterous and because she was his brother’s wife.
It seems that Herodias was more upset with John than Herod because it says that John was imprisoned “for the sake of Herodias” (v. 17). Herodias “had a grudge against him and wanted him put to death” (v. 19), but Herod refused. Why did he refuse? Because “Herod feared John, knowing that he was a righteous and holy man, and he kept him safe” (v. 20). Herod’s conscience wasn’t so defiled that he would put to death an undeserving man.
Herod wasn’t afraid of John because of some power that John had. He feared him because he was a righteous and holy man. We fear the holy because we know that we are not holy and that we deserve judgment. And yet we’re also strangely attracted to the holy. Holiness is terrifying and fascinating to the sinner. Thus, even in his fear, Herod wanted to hear John preach (v. 20b).
Good Preaching Isn’t Enough
Why did Herod love to listen to John? Perhaps it was because he was willing to tell him the truth. John knew the danger of offending Herod and Herodias, yet he told them the truth about their life anyways. Herodias wanted to kill him for it. Herod wanted to hear more.
How do you respond when someone tells you the truth about your life? Do you receive correction with humility and even joy? You know someone really loves you when they tell you the truth about you. Proverbs 27:6, “Faithful are the wounds of a friend; profuse are the kisses of an enemy.” A mark of growing in Christian maturity is being willing to receive and give constructive criticism, to point out sin where it exists and sharpen another believer.
Perhaps Herod loved John’s preaching because of his style. He may’ve liked his style, but he ultimately rejected his message. Herod liked the delivery more than the content, so his love of John’s preaching, unfortunately, wasn’t enough to save him. Though he “heard him gladly,” he never repented of his sinful relationship with Herodias. Herod loved John’s preaching but he loved his sin more.
When you’re looking for a church to join, do you focus more on the style of the preacher or on the message? Many people in our culture shop around for a church until they find a style of preaching that suits their tastes because they want to be entertained more than taught and trained in righteousness. Maybe you like our church because of my preaching. But are you growing in obedience and love to God as a result? As Christopher Ash says in Listen Up! A Practical Guide for Listening to Sermons, “The purpose of sermons is to change us into Christlike people…not to amuse or entertain.” I can’t make you more like Christ. But I pray that what you hear from the Word of God is growing you in the grace and knowledge of the Lord Jesus (2 Pet. 3:18).
A Fateful Birthday Party
Verses 21-28 tell us that Herodias finally got her chance to take John out because of an oath her husband made after seeing his step-daughter dance. The powerful people mentioned in verse 21 don’t say a word in the story, but their influence is great on the events that unfold. They’re the groveling and perverted audience for Herod’s step-daughter’s erotic dance. Their influence is why Herod didn’t go back on his oath (v. 26). He feared what they would think of him more than he feared God. Any love he had for John was sacrificed in order to not lose face in front of his friends. It didn’t matter that his oath was unlawful because it required him to do something evil in God’s eyes, like Jephthah’s tragic oath in Judges 11. In his pride, he kept the oath to keep his friends, which is ironic because keeping promises was obviously not a high priority for Herod.
Herod ordered the execution of John and his head was brought into the party on a platter (vv. 27-28). What a barbaric birthday party! The man Jesus called the greatest man ever born of a woman (Mt. 11:11) was sacrificed because of a cocktail wager. The guests probably cheered when they saw John’s head. Herod may’ve silently grieved. In any case, out of fear of man, he followed the will of his evil wife and disobeyed God’s law, thus further defiling his conscious.
The only act of decency in this account is the burial of John’s body by his disciples (v. 29). Like the “valiant men” of Jabesh Gilead who buried King Saul and his son Jonathan (1 Sam. 31:11-13), and like Joseph of Arimathea who’ll bury Jesus’ body (15:42-47), John’s disciples risk incurring the wrath of Herod in order to honor their fallen leader.
Costly Courage
Some may wonder why John took the risk to call out the sin in Herod and Herodias’ life. Couldn’t he have just left that issue alone? Like any good prophet, he sought to expose unrighteousness wherever he saw it. He was a prophet without price, like Isaiah and Jeremiah and Amos and Micah before him, willing to speak truth even to those in power. One commentator describes his decision to speak to Herod this way, “There were no sacred cows in his herds; he did not read the polls before speaking and acting; he protected no special interests; nor did he predicate what he said and did on chances of success. John’s was a costly courage.”
In this way, John foreshadows the fate of the One he came to prepare the way for. John was Jesus’ forerunner in life and in death. Jesus, like John, spoke the truth to those in power, and it got him killed. Jesus and John were both killed by politicians who feared them but didn’t know what to do with them and finally gave in to social pressure to destroy them. Herod acquiesced to Herodias and Pilate later acquiesces to the mob. John and Jesus both die silently, victims of political plotting and corruption, “as sheep silent before their shearers” (Isa. 53:7). Both died as righteous and innocent victims who weren’t willing to compromise their character or their message in order to gain popular approval. Their costly courage led them to pay the highest price.
What Will You Pay?
Mark follows the story of John’s martyrdom with a one sentence summary of the mission of the twelve apostles (v. 30). We’d expect to read this after verse 13. But Mark inserts the execution of John into the middle of the sending out and the return of the Twelve. Why? Because he wants all of Jesus’ disciples to know that mission and martyrdom, discipleship and death, have an inseparable relationship. Jesus will say this explicitly later in the Gospel, “If anyone would come after me, let him deny himself and take up his cross and follow me” (8:34).
Whoever wants to follow Jesus must be prepared to pay a price. They must consider the fate of John. John’s martyrdom doesn’t just foreshadow Jesus’ death. It teaches us that anyone who follows Christ will pay a price. We may not be killed like John, but we’ll be called to lay down our lives in thousands of ways.
As church members, we must die to our preferences and go out of our way to encourage and serve our brothers and sisters. Husbands must die before their wives, serving them and sacrificing comforts for their good. Parents must die to the selfish impulse to not parent and give their kids a free pass on everything, the impulse to pursue their own comfort at the expense of their kid’s sanctification. At work we must die to our desires to be the boss and humbly serve our employer and fellow employees as if we’re working for Jesus and not for men. In evangelism, we must be willing to lose our reputation for the sake of Jesus’ reputation. In missions, many must sacrifice the comforts of home in order to cross a culture, learn a language, and give their life to those who’re perishing with no access to the gospel. Some will have to give up their lives in order for the gospel to advance in the hardest to reach places. All this and more is worth it in light of the One who gave up everything to make us his.
Being a disciple of Jesus will cost you something. It cost Janneken something and it cost John something. What are you willing to pay?