It seems that sometimes, even multiple times a day, we are hearing about leaders, governments, laws and leadership choices. Typically these are phrased in a perpetually pejorative, dread-the-present and fight-the-future manner. As followers of Jesus our very mindset is a declaration of the Kingdom of God. We live with hope in the midst of chaos. We know that we are not to be swayed by the ups and downs of the world for we are a people of another place, another nation, another King. As we live we bring the Kingdom of God into existence and so the very way in which we live and move and have our being, matters. The New Testament writers set about the writing of their documents very intentionally and their intentions are not always immediately apparent to us. So keep your eyes open and practice thinking beyond yourself and beyond what just seems to come to you naturally. Consider this: By placing the story of Herod beheading John (the Baptist) and the story of Jesus (the King) feeding the five thousand back-to-back, gospel writer Matthew directly, yet implicitly compares the kind of rule represented by King Herod to the kind of kingship represented by King Jesus. Both stories involve meals. Herod's meal focuses on Herod (it's his birthday), and it begins with extremely concerning "entertainment" for guests who were likely chosen based on rank and status, and ends with a prophet's decapitated head on a plate. Not a meal for the faint of stomach. Jesus' meal begins with his compassion for the crowds of all those who desire to be near him, includes a miraculous abundance shared by all, and ends with those closest to him leaving with more than they started. At Herod's meal, the presence of the "crowd" manipulates this king towards murder... indeed, Herod is manipulated and controlled by "the crowd," his wife/step-daughter, and his guests. The "crowd"/"guests" at Jesus meal also move him ... despite the fact that he has gone to a wilderness place to be alone, when huge crowds of people demanding his attention, he is deeply moved by them, and responds with both healing and feeding. Both kings "command": -Matthew 14:9- 9 The king was distressed, but because of his oaths and his dinner guests, he ORDERED that her request be granted ... Matthew 14:19- 19 And he DIRECTED the people to sit down on the grass. ... Even though the words are translated differently Matthew, the author is using the same Greek verb (κελεύω) to describe the command. Herod's command is the manipulated, violent, powerful command of a tyrant, representative of everything wrong with arbitrary human power. Jesus' command is a direction to take one's place at the table, to put oneself in the position to be fed by him. Both kings host these meals and issue these commands in particular places. The King's birthday presumably took place in a place of power, whereas Jesus' feeding is explicitly and repeatedly said to take place in a "wilderness" area, one associated by the disciples (and perhaps also by an echo of the wilderness through which Israel wandered) with a lack of food, a place where life cannot flourish. But as in the Israel's wilderness wanderings, so here: the King's presence makes the wilderness a place of abundance. At Herod's feast, the guests play no role other than to passively receive the entertainment (which I suspect is morally dubious at best and sexually exploitative of Herodias' daughter at worst) and passively endorse/encourage Herod's murder of the prophet. At Jesus' feast, his most intimate circle of guests play a crucial role. Jesus invites them to play host with him, providing the beginnings out of which he provides the feast. They get to become the means by which the Lord of the Banquet provides his kingdom feast in the wilderness. The gospel is the good news that kings like Herod do not rule the universe, even if and when they cut off the heads of the prophets with earthly impunity. The gospel is the good news that Jesus reigns, and that his reign is characterized by commands that bring life, gatherings that heal, feasts that feed all in the wilderness and invite citizens of God's kingdom to joyfully and freely participate in setting the table. The gospel is the good news that God reigns, more powerfully than any earthly king, and out of a heart that "loves righteousness and justice." God reigns regardless of who it is that you see, sitting on the “throne.” The thrones that we see physically about us, do not hold real, true, extensive power and/or control. True power belongs to God and God alone, who stands the tests and trials of time. His will shall be done on Earth as it is in Heaven, but the manner in which this will come about is transformative and not coercive. That patience to transform is awe-inspiring to a rush-rush, hurry-hurry, my-way-or-the-highway world longing for “strong” leadership. Reflect well your King. Be the appearance and the aroma of Christ wherever you travel. EXTRA thoughts: It is incredible to me that English translations consistently fail to translate the two instances of the verb κελεύω using the same English word in these texts. Why? Is it to soften Jesus' words, to make them sound less bossy or something? ... although "ordered" (NRSV; ESV) doesn't sound less command like to me. NIV's "directed" seems like a softening compared to "command" or "order," and NET's "instructed" certainly does. It frustrates me no matter the reason, but an attempt to soften the ordering language would be particularly frustrating, since it would seem to obscure what I think Matthew is doing, namely, subtly, powerfully juxtaposing two kings and two kingdoms.