Archelaus returned to secure Jerusalem, ascending a golden throne in the Temple, where he announced the softening of his father’s severity. The city was filled with Passover pilgrims, many of whom, certain that the king’s death heralded an apocalyptic deliverance, ran amok in the Temple. Archelaus’ guards were stoned. Archelaus, although he had just promised an easing of the repression, sent in the cavalry: 3,000 people were slaughtered in the Temple.
This teenage despot left his steady brother Philip in charge and sailed for Rome to confirm his succession with Augustus. But his younger brother, Antipas, raced him to Rome, hoping to win the kingdom for himself. As soon as Archelaus was gone, Augustus’ local steward, Sabinus, ransacked Herod’s Jerusalem Palace to find his hidden fortune, sparking more riots. The Governor of Syria, Varus, marched down to restore order but gangs of Galileans and Idumeans, arriving for Pentecost, seized the Temple and massacred any Romans they could find as Sabinus cowered in Phasael’s Tower.
Outside Jerusalem, three rebels – ex-slaves – declared themselves king, burned Herodian palaces and marauded in a ‘wild fury’. These self-appointed kings were pseudo-prophets, proving that Jesus was indeed born at a time of intense religious speculation. Having spent all of Herod’s reign awaiting such leaders in vain, the Jews found that three arrived at once: Varus defeated and killed all three pretenders,* but henceforth pseudo-prophets kept coming and the Romans kept killing them. Varus crucified 2,000 rebels around Jerusalem.
In Rome, Augustus, now sixty, listened to the squabbles of the Herodians and confirmed Herod’s will but, withholding the title of king, appointed Archelaus as ethnarch of Judaea, Samaria and Idumea with Antipas as tetrarch of Galilee and Peraea (part of today’s Jordan), and their half-brother Philipas tetrarch of the rest.† The life of the rich in the Roman villas of Archelaus’ Jerusalem was louche, Grecian and extremely unJewish: a silver goblet, buried nearby, lost for two millennia before it was bought in 1911 by an American collector, depicts explicit homosexual couplings – on one side, a man lowers himself using a pulley onto a catamite as a voyeur slave peeps through the door, while on the other two lithe boys intertwine on a couch. But Archelaus turned out to be so vicious, inept and extravagant that, after ten years, Augustus deposed him, exiling him to Gaul. Judaea became a Roman province, and Jerusalem was ruled from Caesarea on the coast by a series of low-ranking prefects; it was now that the Romans held a census to register taxpayers. This submission to Roman power was humiliating enough to provoke a minor Jewish rebellion and was the census recalled by Luke, probably wrongly, as the reason that Jesus’ family came to Bethlehem.
For thirty years, Herod Antipas ruled Galilee, dreaming of his father’s kingdom which he had almost inherited, until John the Baptist, a charismatic new prophet, burst out of the desert to mock and challenge him.45
JESUS CHRIST
AD 10–40
JOHN THE BAPTIST AND THE FOX OF GALILEE
John’s parents, Zacharias, a priest in the Temple, and Elizabeth lived in the village of Ein Kerem, just outside the city. Zacharias was probably one of the humble priests who drew lots for their duties in the Temple, a far cry from the Temple grandees. But John would often have visited the Temple as a boy. There were many ways to be a good Jew and he chose to live ascetically in the wilderness as Isaiah had urged: ‘Prepare the way of Yahweh in the desert.’
In the late 20S AD, John started to win a following first in the deserts not far from Jerusalem – ‘all men mused in their hearts of John whether he were the Christ or not’ – and then later further north in Herod Antipas’ Galilee, where he had family. Mary was a cousin of John’s mother. When she was pregnant with her son Jesus, she stayed with John’s parents. Jesus came from Nazareth to hear his cousin preach and John baptized him in the Jordan. The cousins started to preach together, offering remission of sin in baptism, their new ceremony adapted from the Jewish tradition of ritual bathing in the mikvah. However, John also started to denounce Herod Antipas.
The Tetrarch of Galilee lived majestically, his luxuries funded by tax-collectors who were widely hated. Antipas constantly lobbied the new Roman emperor, Tiberius, Augustus’ morose stepson, to grant him his father’s full kingdom. He named his capital ‘Livias’ after Augustus’ widow, Tiberius’ mother, a friend of the family. Then in AD 18, he founded a new city on the Sea of Galilee named Tiberias. Jesus, like John, despised Antipas as a venal debauchee and Roman stooge: ‘that fox’, Jesus called him.
Antipas had married the daughter of the Nabataean Arab king Aretas IV, an alliance designed to ensure peace between Jewish and Arab neighbours. After thirty years on his little throne, the middle-aged Antipas fell fatally in love with his niece, Herodias. She was the daughter of Herod the Great’s executed son Aristobulos and was already married to a half-brother. Now she demanded that Antipas divorce his Arab wife. Antipas foolishly agreed, but the Nabataean princess did not go quietly. To huge crowds, John the Baptist taunted this adulterous couple as a latter-day Ahab and Jezebel until Antipas ordered his arrest. The prophet was imprisoned in Herod the Great’s Machaerus Fortress across the Jordan, 2,300 feet above the Dead Sea. John was not alone in these dungeons for there was another celebrity prisoner: Antipas’ Arab wife.
Antipas and his courtiers celebrated his birthday at a banquet with Herodias and her daughter, Salome, who was married to the tetrarch Philip. (The mosaic floors of Machaerus’ banqueting hall are still partly intact – as are some of the cells beneath.) Salome ‘came in and she danced and pleased Herod’, perhaps even performing a striptease of the seven veils,* so gracefully that he said: ‘Ask of me whatsoever thou wilt and I will give it thee.’ Prompted by her mother, Salome replied, ‘The head of John the Baptist.’ Moments later, the head was brought up from the dungeons, borne into the banquet on a charger and given ‘to the damsel and the damsel gave it to her mother’.
Jesus, realizing that he was in danger, escaped to the desert, but he frequently visited Jerusalem – the only founder of the three Abrahamic religions to have walked her streets. The city and the Temple were central to his vision of himself. The life of a Jew was based on study of the prophets, observance of the Laws and pilgrimage to Jerusalem, which Jesus called ‘the City of the Great King’. Although the first three decades of Jesus’ life are unknown to us, it is clear that he was steeped in knowledge of the Jewish Bible and everything he did was a meticulous fulfilment of its prophecies. As he was a Jew, the Temple was a familiar part of Jesus’ life and he was obsessional about the fate of Jerusalem. When he was twelve his parents took him to the Temple for Passover. As they left, Luke says he slipped away from them and after three worrying days ‘they found him in the temple sitting in the midst of the doctors, hearing them and asking them questions’. When he was tempted, the devil ‘setteth him on the pinnacle of the temple’. As he unveiled his mission to his followers, he stressed that the playing-out of his own destiny had to take place in Jerusalem: ‘From that time forth began Jesus to shew unto his disciples how he must go unto Jerusalem and suffer many things … and be killed and be raised again on the third day.’ But Jerusalem would pay for this: ‘And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh … Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.’