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Sermons

November 18/19, 2017

The Cost of Discipleship

Jason Meyer | Mark 6:14-30

King Herod heard of it, for Jesus name had become known. Some said, “John the Baptist has been raised from the dead. That is why these miraculous powers are at work in him.” But others said, “He is Elijah.” And others said, “He is a prophet, like one of the prophets of old.” But when Herod heard of it, he said, “John, whom I beheaded, has been raised.” For it was Herod who had sent and seized John and bound him in prison for the sake of Herodias, his brother Philips wife, because he had married her. For John had been saying to Herod, “It is not lawful for you to have your brothers wife.” And Herodias had a grudge against him and wanted to put him to death. But she could not, for Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he heard him gladly.

But an opportunity came when Herod on his birthday gave a banquet for his nobles and military commanders and the leading men of Galilee. For when Herodiass daughter 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 to you.” And he vowed to her, “Whatever you ask me, I will give you, up to half of my kingdom.” And she went out and said to her mother, “For what should I ask?” And she said, “The head of John the Baptist.” And she came in immediately with haste to the king and asked, saying, “I want you to give me at once the head of John the Baptist on a platter.” And the king was exceedingly sorry, but because of his oaths and his guests he did not want to break his word to her. And immediately the king sent an executioner with orders to bring Johns head. He went and beheaded him in the prison and brought his head on a platter and gave it to the girl, and the girl gave it to her mother. When his disciples heard of it, they came and took his body and laid it in a tomb.

The apostles returned to Jesus and told him all that they had done and taught.—Mark 6:14–30 

Introduction

I have two introductions today for the price of one.

Introduction #1: Mark 6:7–13 and the Convergence Conference

First, I want to speak to our members and regular attenders. We have received some great questions about the pastors attending the Convergence Conference and what it means for us as a church. We want to see the Word and the Spirit come together in greater ways. What does that mean and what will that look like corporately? 

The short answer is “I don’t know.” There has been a lot of debriefing among those who went, but the elders have not met to discuss this (some were not even there). One of the most obvious next steps is that the elders need to be clearer on these things before any changes are made corporately. These things will be the focus of much teaching among the elders first so that we can be on the same page before we have more congregational teaching. For better or worse, nothing moves fast at Bethlehem—we are going to be careful, prayerful, intentional, faithful, and biblical as we move forward. Please be in prayer for us.

Introduction #2: Mark 6:7–30 as a Markan Sandwich

I also want to say a word to our guests and visitors. Perhaps you are here for the child dedications and you are wondering why on earth we would pick a passage about the beheading of John the Baptist. You might be wondering, What kind of weird church is this?!

The answer is that I didn’t pick the passage. We believe the Lord led us to go through the Gospel of Mark together and this was the passage for this week. Frankly, this is a passage that many people avoid, and I found myself not looking forward to preaching on it. But the Lord really met me with it this week and I am praying that he will do the same for you. It has further reinforced our belief that “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16). All Scripture—even stories about beheadings. Let’s pray that God would speak to us through his word today.

Prayer 

So what is going on in this passage? Verses 7–30 are a sandwich. You have the two pieces of bread in the sending (vv. 7–12) and returning of the disciples (v. 30). What is the meat in the middle? The beheading of John the Baptist (6:14–29). The disciples went out to call for repentance. John the Baptist preached the same message. It was not received well. We ought not to be naïve about the call for repentance and the cost of discipleship. But that is not all that this sandwich says. Don’t forget about verse 30. The disciples came back and reported about all they had done and taught. They are on a ministry high. This verse reminds us that in the call for repentance we should not be cynical about the power of the gospel.

Main Point
Disciples should not be naïve (vv. 14–29) or cynical (v. 30) when it comes to the call for repentance.

Sermon Outline
1. Don’t Be Naïve (vv. 14–29)
2. Don’t Be Cynical (v. 30)

1. Don’t Be Naïve (vv. 14–29)

These verses are scandalous. This could go over well as a TV series today. people watch Keeping Up With the Kardashians, this is like an episode of keeping up with the Herodians.

The Herod of this story is Herod Antipas. His father was Herod (the Great), the one who tried to have the baby Jesus murdered, and who was responsible for the massacre in Bethlehem. Palestine was divided into four after the death of Herod the Great, and his four sons each ruled one part. After the death of Herod the Great, Herod Antipas ruled from 4 B.C. to 39 A.D. His official title was “tetrarch” because he ruled a fourth part of Palestine (Galilee and Perea—Matthew 14:1; Luke 9:7). But he enjoyed the title “king.”

Antipas persuaded Herodias, who was the wife of his half-brother Philip, to divorce her husband and marry him. John the Baptist preached that it was unlawful for Herod to marry his brother’s wife. Herod imprisoned John for this, but he also tried to protect him from Herodias who wanted him dead. He was in quite a predicament. He could not have John running around preaching against him, but he also did not want to kill John because he feared John as a righteous and holy man.

Herodias was cold and calculating, and she was looking for the right opportunity to carry out her grudge against John. The opportunity came when Herod had a birthday party filled with drinking and dancing. Herodias’ daughter danced for Herod and all his important dinner guests. She pleased him so much that he made a rash vow to give her whatever she wanted. She dutifully asked her mom what she should request, and Herodias told her to ask for the head of John.

Herod was played like a chessboard. He was exceedingly sorry, but he feared losing face with his guests more than he feared John losing his head. He ordered the execution, and the gruesome act was carried out. John’s disciples did the only decent thing in the whole story and risked their lives to come and get his body and bury it. 

The question now before us is “What do we learn from this story?" 

We’ll look at five things: (1) Herod, (2) John, (3) Herodias, (4) the setting, and (5) the final analysis.

1. Herod: Fearing Man More Than God

What do we learn by looking at Herod? Herod is a glaring warning about fearing man more than fearing God. Herod had a high estimate of John the Baptist as a prophet. He believed John was a righteous and holy man: “For Herod feared John, knowing that he was a righteous and holy man, and he kept him safe. When he heard him, he was greatly perplexed, and yet he heard him gladly” (Mark 6:20).

But Herod vacillated in his fear. He protected John. He went to hear John. He even heard John gladly. But there is one thing he wouldn’t do. Repent. In the end, his high regard for John and Jesus was not greater than his love for sin and his fear of man. He would not let go of his sinful relationship and repent and receive the kingdom of God.

Herod is like the proverbial monkey that is caught but will not let go. When a monkey reaches into a jar to grab a shiny object, it’s caught when it makes a fist and will not let go of the object. All the monkey has to do to get away is let go of the shiny object and escape. But he will not let go, and he is captured. 

I wonder how many of you here today are like Herod. You may have a high opinion about Jesus like Herod did (someone resurrected and doing miracles). But that is not saving faith. In the end, Herod feared man more than God and loved sin too much to let go and repent. 

2. John the Baptist: Fearing God More Than Man

What do we learn by looking at John? John is the photo negative of Herod. He fears God more than man. John clearly and courageously declared that Herod’s marriage was against the Jewish law: “If a man takes his brother’s wife, it is impurity” (Leviticus 20:21; cf. Leviticus 18:16).

John the Baptist feared God more than the consequences of standing for truth. He did not excuse himself from his responsibility as a prophet by saying, “I should stay out of politics,” or “I should pick my battles.” He spoke the truth without letting the fear of possible consequences paralyze or muzzle him. He was a prophet who could not be bought—he was on no one’s bankroll—a prophet without a price. He believed that God’s word was being mocked. If you love the truth and care about the souls of others, you will not let someone head to destruction unwarned and unloved. The responsibility is yours and the results are God’s.

3. Herodias: Loving the Darkness and Hating the Light

What do we learn by looking at Herodias? Herodias seems to have sunk deeper in sin than Herod. She is a picture of John 3:20. “For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.” She loved the darkness (John 3:19) and thus hated the light (John 3:20). John the Baptist was an intrusive light in her chosen darkness, and she hated him for it.

She was cold and calculating and conniving. Herodias holds a grudge with calculating patience like a snake ready to strike when the timing is right. She knows her husband’s weaknesses, and she exploits them. Her daughter dances for him at a party and pleases him so much that he takes an oath in front of his powerful party guests.

Look at the lengths Herodias is willing to go in her love affair with sin. Her daughter dances seductively for her husband. This is sick and wrong. She is willing to sacrifice anyone (even her family) on the altar of advancing her agenda. This daughter is a compliant pawn in Herodias’ malicious plan against John. Herodias knows her husband, so she knows how to play him like a chessboard until she has checkmate. Herodias has to trap him in his vacillating ways. He fears John, but his rash vow in front of his guests will force his hand, because she knows that he fears what others think of him more. 

How many of you notice the same pattern in your life? All false gods demand sacrifices. How many have been willing to sacrifice their children or family on the altar of career advancement? And Herodias offers us a stinging reminder that we should not be surprised if people are not happy with you when you speak against the sins that they love. Jesus gave us the same warning in Matthew 10:22 “and you will be hated by all for my name’s sake.”

4. The Setting: Beware the Company You Keep

What do we learn by looking at the setting of this story? Certain settings are simply not conducive to righteousness. The best way to keep sin out is not to invite it in. The alcohol, the sensuality, the charged atmosphere, the desire not to look bad in front of others, all of these things are an equation for doing things you will regret later. How many doors for temptation did Herod open? This ungodly party was like an open garage door through which Satan could drive a mac truck of temptations.

Sometimes a setting is forced upon us, but many times we have the ability to choose the people, and the place, and the atmosphere. If you make the jump into a raging river, you may lose control of where you go, but it was your choice to jump in. Don’t arrogantly assume you can invite temptation in and then be strong enough to not have it take you down. It could be a person, a place, or something like unfiltered internet. Let those who think they stand take heed lest they fall. 

5. The Testimony of Truth Can Conquer the Conscience

What shall we conclude from this story? At first glance, it looks like John the Baptist and the cause of truth lost. John lost his head! But I would argue that we need to read this passage in the light of the story and the light of eternity.

The cause of truth continues to impact Herod and his conscience is wrecked. He is troubled and is paranoid that Jesus is John the Baptist risen from the dead. What a weird relationship Herod has with John. He “fears” John while he lives and is troubled about him after he dies (J.C. Ryle, Mark, p. 117).

Tim Keller closes his excellent book Preaching with the example of how John the Baptist’s voice could not be killed:

We can still hear John’s voice today. I love that part in the movie The Greatest Story Ever Told when John the Baptist is taken away from Herod’s presence to be executed. You can hear him off in the distance shouting, “Repent! Repent!” Then you hear offstage the sickening thud of the ax coming down on his neck to behead him. But then, as the camera zooms in on Herod sitting on his throne in silence, suddenly you hear a whispered voice saying in his ear, “Repent!” The movie is showing that, while John had died, they couldn’t kill his voice, his influence, his message.

We must face the fact that we find ourselves in a similar position today. We should not expect that things will go well for us when we preach repentance. It used to be that the church had the moral high ground—people who lived outside the morality of the church (often expressed in the 10 Commandments) were seen as morally suspect. Society believed that the church was doing good work because society would be better if people lived according to the church’s moral code. People who obeyed the things the church stood for were seen as “good”—or at least that doing these things was good for society.

Now the church and what it stands for are viewed as evil. We are bigoted and intolerant. We have broken the major commandment of secular society: Thou shalt not tell people that they are wrong. The world tells us that we are arrogant to assume we can stand over people in judgment and tell them they are wrong. We will return to that question at the close of the sermon.

For now, we must look at the story in the light of eternity and be reminded that John didn’t lose. He is not standing in heaven lamenting and saying, “That was not worth it.” Herod and Herodias are not suffering in hell saying, “We sure got away with that.” The church must always remember that it is better to face the world’s wrath than God’s wrath. We would rather be on the wrong side of history than the wrong side of the Almighty. 

But that is not the whole story. The light should not fear the darkness and cynically assume that everyone will reject our call to repent, and we will all be beheaded. Look at verse 30. 

2. Don’t Be Cynical (v. 30)

The apostles returned to Jesus and told him all that they had done and taught.

We could say much more about the disciples returning from their mission. Luke 10 shares a little more about the disciples’ successes and their joy in them. For now, we should allow this verse to serve as a shining light after the darkness of verses 14–29.

Verse 30 says, “Don’t cynically assume that people will always reject the message of repentance.” I recently read a story that encapsulates the hope we should always have in the power of the gospel to save. 

Kent Hughes tells the story of being a youth pastor who took a trip with 20 high school students to go camping along the Colorado River. They found a campsite in Parker, Arizona. They later discovered that alcohol was sold more cheaply there than anywhere else along the river. Five high school boys were camping there too. Those boys were partying and drinking themselves into oblivion. Late in the week, the boys ran out of money, so they ate with the youth group. 

Kent Hughes said that he would never forget one meal they had together. One of the boys had brought along his bottle and was drinking. He suddenly said to us, “You know, I think maybe you people are for real.” They had serious conversations that night about Jesus. The next day they had more conversations about Jesus. At the end of the week, both groups went back to Southern California and found that they lived about 30 miles away from each other. One got in trouble with the law and they did not see him. (I couldn’t tell from the story what happened to him.) They started a Bible study with the other four boys and, one by one, they all came to Christ. 

Every Christmas, the Hughes family would have a second Christmas in which four of these now men would come with their wives and celebrate together. One became Assistant to the Dean at Biola College. Another replaced R. Kent Hughes as Youth Pastor at the church. Another had a ministry as a Christian counselor. Another went to Bible school and became an elder at a church in the area.

But the story continued. Think of how different those boys became as husbands and as fathers. The impact they had on their wives and children was decisively different. They also developed a heart for their unsaved parents. One of them named Tom grew more in grace and his witness began to have an impact on his family. His mom came to profess Christ. Then he set his sights on his dad. He said that if his dad could become a believer, than anyone could. Everyone called the man Big Jim—not because he was tall, but because of his intimidating, almost terrifying personality. He was powerful, hard driving, and self-sufficient. He was one of the founders of the Edison Company in Southern California. 

Tom invited R. Kent Hughes to talk to his dad about Jesus. Big Jim was sitting in his chair and they talked for a couple of hours. Finally, Jim said, “Pastor, I am no good, but if Christ will have me, I want him.” Tears were running down his face. Big Jim honestly and repentantly asked Christ into his life. His life changed. He was rough around the edges at church, but he became very involved and known as someone with a servant’s heart. When they built a new sanctuary, Big Jim helped them save thousands of dollars by doing all the electrical work. Jim would be out there in the heat—sunburned, but having the time of his life. R. Kent Hughes said to him one day, “Jim you should stop working so hard.” He would smile and reply, “I can’t. I owe the church my life!” When they finally finished the sanctuary, the chief elder and R. Kent Hughes decided to take Jim out for supper. Before they could pick up the phone to dial the number, they received a call telling them that Jim has passed away in his living room, sitting in the same chair in which he had received Christ years before (R. Kent Hughes, John, from sermon on the “Greatness of the Good News”).

O dear friends, let us not be cynical about the power of the gospel to save. We need the complete picture of this passage. Verses 14–29 keep us from being naïve, while verse 30 keeps us from being cynical.

Repentance sounds like a hard message to hear, but only if you have a hard heart that does not understand the Good News. You have to see that you are wrong with God before you can hear with joy that you can be right with God through Jesus Christ. You have to be able to say, “I am no good, but if Jesus will have me, I want him.”

Conclusion

Is it arrogant to call people to repent? If you are having a literary debate about a book and what an author meant, you could make various arguments that sound more or less plausible, but the debate would be over if the author came and told you what he meant.

The amazing and audacious message of Christianity is that the Author of everything has entered into time and space to tell us exactly what he meant. For example, no one here invented sex. God did. And the author of sex has come to tell us about it and we should submit to what he says, but we have not. We have been in sexual rebellion. And he calls for repentance.

The author of our bodies has come and has told us how we our bodies should glorify God. We have not glorified God with our bodies. We have decided that our bodies belong to us, and we can use them any way we please. And he calls for repentance.

The author of life and everything has come to tell us what our purpose for living is—why we are on the planet. But we have tried to make up our own meaning: All do what is right in their own eyes. And he calls for repentance. The message of repentance is good news because of the pattern we see even in this passage.

This Scripture ultimately prepares us for the good news of Jesus Christ because it presents John as the forerunner for Jesus (see especially verses 14–16). Mark intentionally links John and Jesus together. “King Herod heard of it, for Jesus’ name had become known” (v. 14). Then we get an opinion poll of how people see Jesus: a resurrected John the Baptist (thus the miracles), Elijah (v. 15), or a prophet (v. 15). Herod’s opinion is the first option. Jesus is John the Baptist resurrected:

King Herod heard of it, for Jesus’ name had become known. Some said, “John the Baptist has been raised from the dead. That is why these miraculous powers are at work in him.” But others said, “He is Elijah.” And others said, “He is a prophet, like one of the prophets of old.” But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”—Mark 6:14–16 

Why does Mark include these verses? One commentator rightly notes that there are only two passages in the Gospel of Mark that are not about Jesus: Mark 1:2–8 and Mark 6:14–29. They are both about John the Baptist. Why? They both foreshadow Jesus. Mark 1:2–8 has John as the forerunner of Jesus’ coming, and Mark 6:14–29 John is the forerunner of Jesus’ death.

Notice how the parallels between Mark 6 and Mark 14–15 show us that John’s death is preparing us for Jesus’ death. 

  1. Both John and Jesus are killed by political tyrants who vacillate (Herod and Pilate), but in the end put them to death because of the fear of man. 
  2. Both deaths are the result of political conniving and manipulation (Herodias, and the Chief Priests and scribes). 
  3. Both are righteous and innocent victims.

But there is one amazing difference. John died because people sinned—Jesus died for people’s sin. I recently heard a sermon in which Tim Keller referred to an infamous account of a woman being attacked in New York. She began to cry out for help. “Help, he has a knife! Help, he stabbed me!” The lights came on in the buildings around her, but no one came down. They didn’t come down because they knew they would be risking their lives. The man had a knife.

The attacker initially ran away when the lights came on because he thought someone was coming down. But when he saw that they didn’t, he went back and killed her.

Here is the good news of repentance. The wages of sin is death, but those who cry out in desperate repentance for help and saving from their sin receive life. When we cried out, the Lord Jesus didn’t just come down and risk his life. He came down knowing that it would cost him his life. He died so that we would live.

But it is even more glorious. The woman who cried out in that story was innocent. We are not. We are guilty. Yet he still came to save us. Repentance is part of the good news because there is a sacrifice for sins. Christ Jesus came into the world to save sinners—not those who deny they are sinners. The only hope is on the other side of repentance—getting out of denial so you can own your sin. That is the only hope, because if you confess it as sin, there is a sacrifice for sin. There is no sacrifice for denial.

Sermon Discussion Questions

Context of Mark 6: ‘Story Sandwich’ Outline

  1. The Disciples Go Out (vv. 6:7–12)
  2. John Is Beheaded (vv. 6:13–29)
  3. The Disciples Come Back (v. 6:30)

Sermon Outline

  1. Don’t Be Naïve (vv. 14–29)
  2. Don’t Be Cynical (v. 30)

Main Point: When it comes to how people will respond to our preaching for repentance, disciples should not be naïve (vv. 14–29) or cynical (v. 30).

Discussion Questions

  • How does the story in verses 14–29 arm us against being naïve concerning how our call for repentance will be received? What are some of the principles we see in the story?
  • How does the report in verse 30 arm us against being cynical concerning how our call for repentance will be received?
  • How do the parallels between John and Jesus prepare us for the good news of the gospel?

Application Questions

  • When it comes to the repentance of others, are you more likely to be naïve or cynical?
  • When did you last urge someone else to repent? How did he/she respond?
  • What is the good news of repentance, and how is this news greater than the message of denial of sin?

Prayer Focus
Pray for a grace to proclaim the message of repentance and count the cost of discipleship. Don’t be ashamed of the gospel as the power of God for salvation to everyone who believes.