7. Chronology and Politics

Christian Chronology

ROMAN DATING: The Romans dated events from the year in which Rome had been founded. They employed the expression:
'in the so-many-eth year ab Urbe condita (AUC), i.e. after the founding of Rome".

CHRISTIAN DATING: It was natural that the first Christians should also use this generally accepted, way of dating events. As long as the Church was persecuted, a new system of chronology (that is: of calculating time) could not be introduced. But once Christian culture had spread widely and had found the support of the greater nations, it became natural to begin a new system of dating which took Christ's birth as the Central Date. This was only right. For Christ's becoming man was the greatest moment in the history of mankind, and far more important than the founding of Rome. This mode of dating is expressed by two abbreviations:

"so many years B.C.": "so many years before Christ "; "so many years A.D.": "such or such a year after Christ"`

( Actually A.D. means "anno Domini", "in the year of the Lord". All years after Jesus' coming are thus called 'years of the Lord'. A.D. 1968 means: in the 1968th year of the Lord, that is: in the 1968th year after Christ's coming. THE TRANSITION: It stands to reason that it took some time to change over from the Roman way of calculating time to the Christian way. It is like changing from the English measurements to the metric system. Moreover, some dates had to be recalculated. In what year had Jesus been born? What actual year was to be as the first AD.? One Scythian abbot, called Dennis the Little (who died in 540 AD. in Rome), calculated the matter as well as he could and came to the conclusion that Jesus had been born in the year 754 AUC. He made the equation:

This calculation was generally accepted. And it has been in use until recently. Abbot Dennis the Little deserves our praise for the good work he did, but he made a mistake in his calculations.

In actual fact Christ was born four or five years before the year assigned to this event by Dennis the Iittle.

ACTUAL DATE OF JESUS' BIRTH: The date of Christ's birth can be calculated as follows:

a) Luke 2:14 mentions that Mary and Joseph went to Bethlehem on account of a general enrolment. This universal enrolment would seem to correspond with to the decree issued by Augustus in the year 746 AUC (8 BC). It would take at least one year for the decree to take effect in Palestine. Christ must, therefore, have been born after the year 747 AUC (7 BC).

b) King Herod the Great died in the year 750 AUC (4 BC). This is known with certainty from the historical data of the beginning and length of his reign. Besides; a lunar eclipse took place just before Herod's death, as historical writers tell us. Astronomers calculate that this eclipse took place on the 12th-13th of March, 750 AUC (4 BC). Since Herod was still alive when Christ was born (Mt 2), Christ must have been born before Herod's death, that is before 750 AUC (4 BC).

Christ must then have been born in the period 747-750 AUC (7-4 BC). Other considerations narrow this down to 749 or 750 AUC, 5 or 4 BC, as having been the date of Jesus' birth.

For ordinary calculation of time we, of course, still hold on to the officially accepted chronology that had been prepared by Dennis the Little.

The Family of Herod the Great

To understand the political situation in Palestine during Jesus' life, we have to make the acquaintance of Herod the Great's family. In general we may describe them as the local rulers.

HEROD THE GREAT (37-4 BC ) himself was not a Jew. He came from Idumea and was in culture and religious belief totally Greek (Hellenistic). By his great personal talents and by thle ruthless policy of exterminating all his adversaries he had managed to secure the kingship over the whole of Palestine. He was known for his cruelty: he killed even many of his relatives, including his eldest sons Antipater, Alexander and Aristobulus. The least suspicion of insurrection sufficed to make him cause bloodshed The murder of the innocents (Mt 2:16-18)is just the kind of thing Herod would do. Herod was extremely unpopular. The Jews hated him as a foreign ruler and also because of his pagan practices. To make up for this Herod promised to rebuild the Temple of Jerusalem. This was a gigantic job, with 1000 priests as oversees and 10,000 workmen. The work began in the year 20 BC and continued for more than eighty years.

HEROD ANTIPAS (4 BC—39 AD), Herod the Great's fifth son, is the person best known to us from the Gospels. When Herod died, Palestine was divided between Archelaus, Herod Antipas and Philip. As ruler ( ethnarch ) of Galilee and Perea, Herod Antipas was destined to meet Christ.

Like his Father Herod Antipas did not adhere to the Jewish religion. He was a Greek in heart and soul. But for diplomatic reasons he tried to avoid religious clashes with the people. He lived a life of luxury and comfort. Two main incidents are recounted in the Gospels that illustrate his attitude:

—Philip, son of Mariamma II and Herod the Great, had married Herodias, his niece. They had a child, Salome. When Philip had divorced Herodias, Herod Antipas took her as his wife. John the Baptist reproached him for this. Fearing John's influence with the people Herod imprisoned him and finally had him beheaded. The part played by Herodias and Salome in this murder is well known (Mk 6 16-29; Mt 14 1-72)

—Herod had heard about Jesus' ministry and was interested in it for political reasons (Lk 13:31) and out of curiosity (Lk 9: 7-9). During Jesus' trial he shows a complete disregard for justice, and a typically Hellenistic search for novelties. Jesus proves the stronger personality. Herod covers up his defeat by mocking Jesus (Lk 23:6-12).

HEROD AGRIPPA I (10-44 AD), grandson of Herod the Great, unleashed a persecution against the early Christian community at Jerusalem.He did this to please the Jews, not out of religious conviction. This Herod was a friend of Claudius, the Roman Emperor, and thus very powerful. His death was seen as God's punishment for his pride (Acts 12:l-23). The Apostle Paul was later to defend his preaching before Herod Agrippa I's children:

King Agrippa II and Berenice (Acts 25:13-27). They seem to have been well-disposed towards Paul (Acts 26:1-32).

It is essential that we should keep these three Herods distinct!

Herod the Great.......head of the dynasty....ruler of all of Palestine................king when Jesus was born

Herod Antipas..........son..........................ruler of Galilee and Perea............ king when Jesus preached

Herod Agrippa I ......grandson ...............ruler of practically all of Palestine... king after Jesus' death

Roman Rule in Palestine

During Jesus' earthly life many political changes took place in Palestine. The main forces at work were: the ambitions of Herod the Great's family, the gradual increase of Roman control and an ever-growing Jewish nationalism. It might be advantageous to discuss step by step the events that have a bearing on the Gospels:

5 BC: JESUS' BIRTH. At this time Herod the Great was King over all Palestine. He was subject to the Roman Emperor, but possessed a good deal of independent power. Against this background, we understand the story of the Magi: Herod resided in Jerusalem as in his capital city (Mt 2:1) and, if the Holy Family wanted to flee from Herod's power, they had to flee to Egypt, since all Palestine was under Herod's control (Mt 2:13-15).

4 BC: HEROD THE GREAT'S DEATH, DIVISION OF PALESTINE. Herod's sons disputed over the inheritance left by their father. Emperor Augustus stepped in and divided the territory. Archelaus received Idumea, Judea and Samaria (capital at Jerusalem). Herod Antipas received Galilee and Perea (capital at Tiberias). Philip, son of Cleopatra, received Iturea and some other regions.

Archelaus was just as unpredictable and cruel as his father. The story of the Magi narrates how Joseph was told to return to Palestine after Herod's death (Mt 2:19-21). It then says: "When he heard that Archelaus had succeeded his father Herod as king of Judea, Joseph was afraid to settle there. He was given more instructions in a dream, and so went to the province of Galilee..(Mt 2:22).

6 AD: ARCHELAUS DEPOSED. THE BEGINNING OF THE ROMAN PROCURE. Archelaus had all the bad qualities of his father, and few of his good ones. Tn the first months of his rule he executed more than 3000 people. The influential families plotted against him, sent messengers to the Roman Emperor with the request to depose him. This happened more than once. Eventually Emperor Augustus took action. He exiled Archelaus to France and appointed a Roman Procurator to look after the territory thus acquired.

In 6 AD Jesus must have been ten or eleven years old. We read how He went up to the Temple when He was twelve years old, that is: soon after this great political change. We do not know what questions He asked the teachers in the Temple, and what answers He gave. We may guess, perhaps, that Jesus was asking them whether - in the light of the recent Roman occupation of Judea - the time for the Messiah had not come, whether they were so sure that the Messiah would bring political freedom, whether the Messiah had a mission for thc whole Roman Empire...(Lk 2:41-50) Jesus related the parable of a nobleman who went to a far country to be made king. During his absence his countrymen sent messengers after him to say: 'we don't want this man to be king over us' (Lk 19:12-27). Jesus then describes how this man, on his return, judged his countrymen very severely on their fidelity or infidelity. It may be that this image of the last judgement reflected Archelaus' severe court trials after his return from Rome as King.

27-30 AD: JESUS' PUBLIC MINISTRY. See below:

39-44 AD: RULE OF HEROD AGRIPPA I. This Herod was a personal friend of the Emperor. For a short time he recovered all the land that Herod the Creat had possessed.

68-70 AD: THE JEWISH REVOLT, THE DESTRUCTION OF JERUSALEM. The Jewish revolt of 68 AD led to a great war. The Romans sent strong armies. The whole of Palestine was conquered. Most of the Jews were killed. Jerusalem was besieged, captured and completely destroyed as had been foretold by Jesus (Lk 21:20-24; Mk 13:14-23).

The Political Situation During Jesus' Public Life, 27-30 AD

The Dating

John the Baptist began to preach in the fifteenth year of the Emperor Tiberius (Lk 3:1). We know from secular history that Tiberius became co-ruler with Augustus in the year 765 AUC (12 AD). His fifteenth year was thus the vear 780 AUC, that is 27 AD. Jesus was about thirty years old when He was baptized by John the Baptist (Lk 3:23). Since Jesus was born in 5 or 4 BC, He would be about thirty in 26 or 27 AD (actually thirty-one) In the dispute about the Temple, the Jews exclaim: "It has taken 46 years so far to build this Temple". (Jn 2:20). As we know that this building began in the year 20 BC, we arrive again - by adding 46 years - to the year 26 or 27 AD for that dispute.

Jesus seems to have celebrated four Paschal feasts during His ministry: Jn 2:13; Jn 5:1 (?); Jn 6:4 and Jn 11:55 (the Pasch of His sacrifice). The total duration of His public life must then have been about three years .

ALL THE. EVIDENCE POINTS TO 27-30 AD AS THE TIME OF JESUS' MINISTRY.

Political Divisions.

The main political division was between the Roman Procure and the kingdom of Herod Antipas ( see the map.)

THE ROMAN PROVINCE : IDUMEA, JUDEA, SAMARIA. The Roman Procurator at the time of Jesus was PONTIUS PILATE (26-36 AD). He was normally stationed at Caesarea ( on the coast), where he kept an army of five cohorts (of 1000 men each).

The Procurators main task was to collect (procure) taxes ensure the internal peace; to confirm all death sentences of the Jewish courts; to report all developments to Rome. Pontius Pilate was a tough governor. He despised the Jews, but tried to avoid conflicts. He was constantly improving his own status (also financially). During the Pasch Pilate used to go to Jerusalem for some days, in case disturbances should arise during the feast.

KINGDOM OF HEROD ANTIPAS: GALILEE, PEREA. When Jesus' trial was taken to him for confirmation, Pilate tried to evade it by pointing out that Jesus belonged to Herod's jurisdiction, as He came from Galilee (Lk 23:6-7).

Herod could have saved Jesus by summoning Him to his own court in Tiberias. Instead, to please the High priests he waives his right, and sends Jesus back to Pilate as a compliment (Lk 23:8-12).

Jews' Relationship to Political Rulers

In His teachings Jesus often uses images taken from the political world:

JESUS TAKES EXAMPLES FROM POLITICS

—In the parable of the king who prepared a wedding feast, we hear how the king punishes the wicked offenders and how he rewards the good (Mt 22:1-14; Lk 14:15-24) In another parable Jesus takes the example of a king who settles accounts with his governors. One of them who has not paid taxes for a long time is graciously forgiven his debt. But this governor is himself very harsh towards another person. The king then punishes this governor (Mt 18:23-35).

—When instructing His disciples on the need of calculating the sacrifices we have to make for God's Kingdom, Jesus gives the exampleof the man (probably a king) who wants to build a tower (Lk 14:28-30) or the king who is going to war with an army (Lk 14:31-33).

Such parables illustrate that Jesus takes the political order, with kings who organise taxes, who hear court cases, who wagewar in the defence of their country, who build etc. as a normal part of human society.

JESUS ACKNOWLEDGES POLITICAL AUTHORITY.

On certain occasions, Jesus openly acknowledges political power as something willed by God.

—The Roman officer says to Jesus: "I, too, am a man with superior officers over me, and I have soldiers under me; so I order this one, "Go!", and he goes; and I order that one, "Come!" and he comes; and I order my slave, "Do this!", and he does it" (Mt 8:9). The officer compares Jesus' authority over disease with his own military authority. Jesus praises him for this faith (Mt 8:10, 13).

—The Pharisees want to trap Jesus regarding the taxes to be paid to the Roman Emperor. Jesus knows that these taxes are very unpopular.But he gives the famous answer: "Pay to the Emperor what belongs to the Emperor, and pay to God what belongs to God". Since the Roman Emperor is responsible for the welfare of the people (expressed by the image on the coin), he has the right to authority over them (includingtaxes ). Read: Mt 22:15-22; Mk 12 :13-17; Lk 20:20-26.

—When brought before Pilate, Jesus does not deny Pilate's authority to judge Him. Pilate says: "Remember, I have the authority to set you free and also the authority to have you nailed to the cross". Jesus replies: "You have authority over Me only hecause it was given to you by God" (Jn 19: 10-11). Pilate is wrong in condemning Jesus (Jn 19:11b), but Jesus does not deny his authority.

It is clear, therefore, that Jesus acknowledges political power as a good thing that ought to be respected and esteemed. Jesus also teaches the limitations of political power and the duties of political rulers.

JESUS EXPECTS SANCTITY FROM POLITICAL RULERS

—Already John the Baptist had taught tax collectors and military personnel how to do their duty. (Lk 3:12-14) In His beatitudes Jesus indicates the virtues of good political rulers:whose desire is to do what God requires(Mt.5:6) who show mercy to others (Mt 5:7);who have a pure intention (Mt 5: 8); and who work for peace among men (Mt 5:9)!

—Jesus disapproves of the life of dissipation led by Herod Antipas (Lk 9:32; cf Mt 11:8; Lk 7:25; 23:9). He reminds Pilate of the fact that he received his authority from God (Jn 19:11), and therefore, it is something of which he will have to give an account (Mt 25:14-30J. His code of sanctity is demanded from all men without any exception (Mt 25:3146: He Himself is the supreme Kingwho will judge all men).

Jesus and Jewish Nationalism

The nationalistic uprisings of the Jews that finally led to the Jewish War of 68-70 AD, had their beginnings already during Jesus' own time. Some examples are met with in the Gospels:

JEWISH REVOLTS AGAINST THE ROMANS

—The revolt of Judas the Galilean probably took place during Jesus' early years (see Acts 5:37). From historians we learn that this nationalistic hero had thousands of followers and that he captured the city of Sephporis (5 miles north of Nazareth! see p. 80f. above ) . Jesus either witnessed the whole event Himself or He heard about it from those who had been personally involved.

—In the year 30 AD. a group of Galileans began a revolt in Jerusalem, by starting riots in three places: in the Temple, near Pilate's residence and near the pool of Siloam ('Lk 13: 1-5 speaks of this ) . Pilate successfully suppressed this revolt, killing many of the Galileans as a result. Jesus uses the occasion to warn all of the need to be ready to die (by proper repentance ) .

—When Pilate tried to liberate Jesus by proposing Him as the prisoner set free for the Pasch, the Pharisees started clamouring for Barabbas. Barabbas had taken part in a riot, and so, in spite of being a murderer, he would easily get the people's support as a national hero (Mt 27:16; Lk 23:18-19; .Mk 15:6-11; Jn 18:40).

From these examples we can understand the political tension that prevailed in Jesus' time. The people expected the Messiah to be their political leader, who would redeem them from the family of Herod the Great (the Idumeans') and from the rule of the Romans. From the beginning there was the serious danger that Jesus' mission would be misunderstood as a political revolt. Jesus takes special measures to prevent it.

JESUS AVOIDS BEING INVOLVED IN A POLITICAL REVOLT

—In the first period of His ministry He deliberately avoids the title, "Messiah", He tries to avoid all popular commotions by doing miracles in secret and forbidding popular outbursts of enthusiasm. Only after He has sufficiently demonstrated the true nature of His spiritual mission, does He proclaim Himself to be the Messiah, but with the carefully selected term "Son of Man" (read again, above pp. 41-42).

—Jesus refuses to be made king by the people after the multiplication of the loaves (Jn 5:15). He forces the disciples to leave that area so that they may not get involved (Mt 14: 22-23). When He enters Jerusalem He does not come as a military conqueror sitting on horseback; He wants to enter on an ass. (Mt 21:1-5) When the disciples misunderstand Jesus' words about taking swords with them (Lk 22:35-38: He meant it symbolically as a mark of their being left alone), He tells them to put the swords back "for all who take the sword, will die by the sword!" (Mt 26:51-54; Lk 22:49-51).

Jesus has all authority in heaven and on earth (Mt 28:18), therefore, also all political authority. But He deliberately gives up this political authority in order to fulfil His spiritual mission. This is expressed by the story of the temptations (esp. Mt 4:8-12; Lk 4:5-8).

Jesus foresees the persecutions which His followers are sure to undergo in the future. He prepares them for it:

—They should not oppose such persecutions with armed resistance, but should use the occasion to witness to Him and His message (Mt 10:16-31; Mk 13:9-13; Lk 12:12-17). —To all opposition they must show kindness and meekness (Mt 5:38-48) and rejoice because of God's reward (Mt 5:10-12 -In all tribulation they will have His inner peace (Jn 14:27).

In this way Christ initiated a spiritual conquest of the world which does not depend on political power (Mt 28:18-20; Acts 1:8; Mk 16: 15; Lk 24:45-47)