In my childhood, many ghost stories were taking rounds in our locality, for it was said that people who have died with their desires unmet would come as ghosts and haunt people who have ill-treated them when they were alive. I am not sure of the authenticity of ghosts moving around, but it was strongly believed in the community that they haunted people. Back in our village I remember some people cook the favourite food of their dear ones who have died on their death anniversary, and place a bowl of that food near their photo with a belief that they come and taste it, in a way to say that they are still with them and celebrate their presence around them.
Herod throws a birthday banquet for his court officials, and when Herodias daughter dances and pleases his guests, Herod offers this girl to ask anything as a gift, even half of his kingdom to give. Herodias uses her young girl to ask for the head of John the baptiser on a platter as a gift, for John spoke truth to the powers (18v), for which Herodias hated John for. Herod yields to it and beheaded John and gave it to her on a platter.
Against this backdrop, when Jesus’ name was spreading across the region for his transformative powers and works among the people, Herod and his court officials on hearing about Jesus, tried to identify who this Jesus was. There were at least four different identifications made at Herod’s court on learning about Jesus.
Firstly, some said that John the baptiser has been raised from the dead; and for this reason, these powers were at work in Jesus (14v). Raising from the dead was not a new concept in the religious world view of those times in Palestine, and so when Jesus was performing his works of healing and speaking truth to the powers, they thought that either Jesus was the new John, or Jesus had the spirit of John in him and so was able to do the kind of works that he was doing.
Secondly, some others said that Jesus was Elijah (15a), who was one of the prominent prophets of the Hebrew Bible, who did not see death as he was ascended into heaven. Perhaps the wisdom of Herod’s court believed that Jesus was that Elijah who again descended into their midst to perform powerful acts of healing and transforming their communities.
Thirdly, others said that Jesus is a prophet, like one of the prophets of the old (15b) who continued his prophetic ministry of teaching, healing and contesting the powers and principalities of his times.
Fourthly, when Herod heard of Jesus, he was haunted by the memories of John the baptiser, and particularly how he cruelly beheaded him and said Jesus was “John, whom I beheaded, and has been raised” (16v). For Herod, Jesus is the haunting John, bringing him those memories of arresting John, binding him and putting him in the prison and even reminding him of the guilt of beheading John for speaking truth to his wife Herodias.
Mark also records that Herod feared John for he was a righteous man, and whenever he heard the prophetic voice of John, though he was perplexed but always like to listen to him (20v), which is to say that in that being haunted by John, Herod felt challenged. So this episode of Herod being haunted by John in Jesus has theological and missiological implications for us today in our Christian discipleship.
“Jesus, the haunting John” is not the affirmed Christological titles of Jesus Christ that the church recognises today. But on reflecting this text, I recognise the need for this title to be acknowledged and celebrated in our contexts today. For “Jesus the haunting John” challenges those in power to know that the risen Jesus is like a mirror granting people an opportunity to reflect the historical and contextual injustices offering a space to seek forgiveness and in striving for justice as a way forward. “Jesus the haunting John” acts like a scale for people in being accountable to the kingdom of God, where truth, love and justice thrives. “Jesus the haunting John” also informs the faith communities that there is a continuation of God’s mission from John to Jesus and even forwards where you and I are called to carry it forward again in the interest of the kingdom of God.
Unfortunately, Herod though recognised that Jesus is the haunting John in his life, who has come back to life from the death, continued his life in collaboration with the colonial powers without any repentance in his life. Herod for the lust of his power played a huge role towards the crucifixion of Jesus as a public criminal.
On recognising “Jesus as the haunting John,” Herod recognised that Jesus has come as a new-being, continuing the mission of John the baptiser, in fact with more power, which includes contesting the colonial powers, healing and loving people. John the baptiser said about Jesus at his baptism, that the one coming after him is more powerful, and to that extent Jesus carried on more powerful acts of mission, preaching, inaugurating and practising the kingdom of God over against the kingdom of Rome. Jesus’ mission of contestation can also be understood in the way he was critical of Herod and even using the ‘f’ word which was “the fox” (Luke 13:32).[2]
“Jesus as the haunting John” is also a title that reminds the listeners that prophets keep haunting people & communities who are engrossed in doing unjust acts. Jesus has come to make this world a better place, a transforming place and a ‘new creation’, by speaking truth to the powers and by being prophetic, which is ‘good news to the poor as bad news to the rich.’ Christian discipleship is all about grace, and it is grace that calls people to repentance and to walk humbly with God, which is to get busy in doing acts of love and justice.
“Jesus the haunting John” also serves as a precursor to discuss Jesus’ resurrection, for Herod recognises that ‘Jesus is the risen John’ who has come back to life from the dead. For this very reason, I think there is no mention of Jesus appearing to the powerful people after his resurrection, including Herod, for to Herod Jesus always remains to be haunting John. Perhaps that could be the reason that Herod played his part to get rid of Jesus who was haunting John, by playing his role in the criminal execution of Jesus on the cross.
The relevance of this text is that Jesus is the one who exposes one’s unjust acts, and the name of Jesus is the name that haunts people till they seek forgiveness and turn away from evil doings. The name of Jesus is the haunting Grace that haunts us to lead a just life, overcoming injustice, inequality and indignity. The name of Jesus haunts us till we deliver justice. At the General Synods and Conference meetings of the churches, they have come forward to express ‘full and unreserved apology’ to all the past historical mistakes they have made including the past safeguarding cases of abuse, for the experiences of racism, for exclusion of people in the name of caste, colour, gender, sexuality in the church etc. which is invoking the name of Jesus into the life of the church.
In such a context what is the meaning of the name of Jesus today? A mere apology is not sufficient, for the name of Jesus calls for action, calls to exercise justice. The name of Jesus is a name of love, grace, hope, justice, equality, peace and at the same time the name of Jesus is also contesting and defeating hate, injustice, inequality, prejudice, pride, privilege, exclusion, and discrimination. Is Jesus haunting us in your faith? If yes, Jesus is inviting us to grace by overcoming complacency and evil deeds which we succumb to, and drives you to work for peace, love and justice in every way possible.
If Jesus is the haunting John, the significance of this title for us today is to be inspired for us to be haunting Jesus to people & communities around. As churches are we named, branded called and lived as “Church, the haunting Jesus” in our communities today? This text challenges us to be “Christians, the haunting Jesus” where we haunt the world around us with the values, life, mission and ministry of Jesus Christ and strive for a transformed planet.
On this second Sunday in July which we observe as ‘Action for Children’ Sunday in the Methodist church in the UK, the name of Jesus is haunting us to recognise that there are many vulnerable children across the world, and we are called to join in addressing their needs in ensuring life in all its fullness. The name of Jesus should inspire us to work towards addressing hunger and thirst in our world and strive for a just world. In the context of growing caste oppression and increasing religious fundamentalism, we are called to be and become people of God haunting in the name of Jesus, challenging the oppressive structures and strive for the liberation of all. In the context of displaying opulence and wealth at the expense of exploiting the poor, the name of Jesus will continue to haunt the rich and greedy people to give up their privilege and share their resources in building a just society. Does Jesus haunt you?
May the name of Jesus haunt each of us to do justice, to love mercy and to walk humbly with God. Jesus is the haunting John, and the risen Jesus is the haunting grace in the Holy ‘ghost.’ Amen.
Raj Bharat Patta,
12th July 2024
