Rethinking Relationships Among Jews and Christians
Volume 6 Number 2 1992
The Death of Jesus in Light of the Political Options for First Century C.E. Judaism
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By Howard Clark Kee, Professor of Biblical Studies Emeritus, Boston University |
 Howard Clark Kee |
The historical evidence from Christian, Jewish and Roman sources points to the fact that Jesus was put to death by the Romans on the political charge of his aspiring to be "King of the Jews." This is reported to have been the accusation posted on the sign above the cross as he was executed (Mk 14:64). The political rhetoric of Jesus is evident in all four gospels, where he is reported as proclaiming the coming of the Kingdom of God and claiming an essential role in its establishment. What is envisioned is not simply a political entity, but a means by which the rule of God over the creation will be evident and actualized. In the Song of Moses, the activity of Yahweh in liberating his people and establishing them in a new land is seen as culminating in God's enduring presence among his people, so that "The Lord will reign forever and ever" (Exod 15:19). This is perceived to be in the process of actualization when David is acclaimed by Saul as king (1 Sam 24:20), and is confirmed by God through the prophet Nathan as enduring "forever" (2 Sam 7:13-16). The everlasting endurance of this rule of God is affirmed by the psalmist, as in Psa 145:13 - "Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations."
The nature of the kingdom of God and the possibility of its enduring forever were severely challenged after the tribes of Israel and then the tribes of Judah were taken into captivity. The uncertainty continued when their land was controlled by the pagan powers: first the Persians and then the hellenistic rulers after Alexander the Great. The persistence of the hope of the kingdom of God is apparent, however, in the vision described in Daniel 7, in which the successive world empires (pictured as horrendous beasts) are overcome, and replaced by one who comes "like a human being"- literally, "like a son of man" (7:13). God's rule over the created order and the whole of humanity is expected to be accomplished through his chosen agent, and will be universal and everlasting (7:14).
The successful uprising of the Jews under Mattathias and his sons, as reported in the Books of Maccabees, developed in response to the efforts of the hellenistic rulers to impose on the Jews their culture and the cult of their veneration of the rulers as divine (1 Macc 1). The success of the Maccabean rulers in freeing their land from pagan domination and worship was given support by fostering good relations with other Gentile powers, especially the Romans (1 Macc 8) and the Spartans (1 Macc 14:16-24). These developments around 140 B.C.E., and especially the military victories, were celebrated as the work of angels that God has sent to aid his "holy people," by which they were able to strike down their adversaries (2 Macc 15:16). In achieving this military victory, the soldiers "fought with their hands and prayed to God in their hearts" (2 Macc 15:24-27). In 63 B.C.E. this triumph was completely countered, however, when the Romans began their takeover of the Middle East. In keeping with Roman policy, cities and provinces that had been conquered militarily were granted limited autonomy, but with no features of what we would call civil rights. The religious life of the Jews was able to continue through Roman permission for the priesthood to operate the temple in Jerusalem and to obtain support from the contributions of pious Jews across the ancient world. Ongoing supervision of regional affairs there, as across the empire, was by the establishment of local councils of socially significant individuals who were willing to collaborate with the Romans. Such councils were called the boule or the synedrion (which became transliterated by Jews as Sanhedrin). Legal and judicial powers rested in the hands of these councils, but their decisions were based on two factors: the maintenance of ultimate power by the Romans and the relative autonomy of the council with respect to regional law and tradition. It was in this socio-political structure that Jesus was examined.
According to the Law of Moses, acts which challenged the religious base of the people of Israel - such as blasphemy, idolatry, sorcery, violation of the sabbath or promoting worship of other gods (Lev 24:13-16; Num 15:32-36; Deut 13:6-11) - were to be punished by joint action of the community i.e., hurling stones at the violator in order to crush them to death. The prime instance of this in early Christianity is the account of the stoning of Stephen for his work to extend participation in the people of God to those ethnically and ritually excluded by Mosaic Law (Acts 6:8-7:53). It is reasonable to assume that the Jewish membership of the council could have found Jesus guilty of violations of Jewish law or tradition and executed him by stoning.
All the historical evidence points, however, to his having been executed instead by the Romans on a political charge, which is evident in the inscription on his cross: "The King of the Jews." It was Pilate who made the charge explicit, so that the decision to execute him was made by the central political authority - the Roman procurator - on a political charge: the establishment of a Jewish kingdom. The central evidence for the political basis of the execution of Jesus is the Roman mode of execution: the cross. The Jewish authorities, who were collaborating with the Romans by serving in the council, chose not to exercise their legal rights by stoning Jesus to death as a violator of Jewish law. Instead, he died by crucifixion as one charged with political revolution against the Romans. Christians continue to use political imagery when they pray, "May your [God's] kingdom come!"
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published by American Interfaith Institute, 401 North Broad Street, Phil., PA 19108