Category: People of Significance

People in history who played a key role in defining the Messiah.

Isaac – the Odyssey Life

Posted on by K.B. Vogelman

Isaac – the Odyssey Life

Isaac’s life was an odyssey much like that of legendary movie figure Forrest Gump – he was part of several Biblical historical events, but not the focus of the story. Still, he is mentioned in the middle of the common Scriptural phrase, “the God of Abraham, Isaac and Jacob.”[1]

Abraham , the father of Isaac, is the patriarch of Judaism, Islam and Christianity having been blessed by God to be the father of many nations and kings.[2] Jacob, Isaac’s son, had his name changed by God to Israel and became the father of the 12 tribes of Israel.[3] Isaac’s life fell between these two iconic Biblical figures without the same high profile recognition.

God’s monumental blessing of Abraham appears in Genesis when several religiously fundamental actions took place.[4] Not only was Abraham promised to be the father of nations and kings, God changed the names of both him and his wife – from Abram to Abraham and Sarah and Sarai – and promised they would miraculously become parents of a boy in their old age, a son whom God named Isaac.[5] At the age of 90, Sarah gave birth to Isaac, her only child.[6]

As one might expect, Sarah was very protective of Isaac, to the point she pressed Abraham to remove his half-brother, Ishmael, from the picture. Although he loved Ishmael very much, Abraham sent him away with his mother, Hagar.[7] Ismael went on to become the patriarch of the Muslim world.[8] Isaac and Ishmael would meet again when they buried their father.[9]

Ipex goat, Negev Desert

Abraham’s faith was tested by God placing Isaac’s life at great risk as a youth. Unbeknownst to Isaac, God commanded Abraham to sacrifice his only son on a Moriah mount. Human sacrifices were not uncommon in that era, such as to the pagan gods Baal and Moloch.[10]

Carrying the wood for the sacrifice, Isaac suspected something wasn’t right and pointed it out to his father – they didn’t have an animal to sacrifice.[11] “God will provide for Himself the lamb for the burnt offering,” Abraham told Isaac.[12]

Drama peaked at the final moment when Isaac was ready to be slain on the sacrificial alter. An “angel of the Lord” stopped Abraham from killing his only son and instead provided a ram entangled in a nearby thicket for the substitute sacrifice.[13] Known in Judaism as “The Binding of Isaac,” the event is also is mentioned in the New Testament Book of Hebrews as an example of faith.[14]

Mount Moriah from that point forward would become the centerpoint location of holiness to God. Hundreds of years later, King David would purchase the land on Mount Moriah, personally offer a sacrifice, then announced this very place on Mount Moriah would become the location of the Temple eventually built there by his son Solomon.[15]

Rebekah and Isaac’s marriage was a much less remarkable occasion than the significant events surrounding it. The multifaceted story involved the miraculous revelation of a bride for Isaac; established a traditional Jewish marriage right; and emphasized God’s value of virginity.

Judaism traces a fundamental marriage tenet back to Abraham, the right of refusal by a potential bride. Abraham’s servant had been instructed to find a bride for Isaac back in his homeland with only one requirement – she had to be willing to accept or decline the marriage offer.[16]

With no other expectations, guidance or clues, what was a servant to do in a strange land looking to find a bride for his master’s son? The servant prayed for a specific sign so complex and unusual, when it happened it left no doubt Rebekah was the chosen one for Isaac.

Issac’s bride, Rebekah, would become the first of only three females in the Bible described by the rare Hebrew words, ha-almah, “the virgin.” The Genesis story serves as the codex for defining the Hebrew word meanings for ha-almah (the virgin), betulah (virgin), na ‘arah (girl) and `ishshah (woman).[17] Second appearance of ha-almah, was in reference to Miriam, the sister and savior of Moses.[18] Third is the prophecy of Isaiah 7:14 foretelling the birth of a son to ha-almah.

Prayers of Isaac and Rebekah to give them children after 20 years of marriage were answered with the birth of paternal twins, Esau the older and Jacob the younger.[19] Not only was their appearance vastly different, so was their personality and interests. The twins were a handful for their parents even in their sons’ adult years and the repercussions would manifest themselves many years later.

To escape a famine, Isaac moved his family to the land occupied by the Philistines. Rebekah was very beautiful, so much so, that Isaac feared someone might kill him to steal his wife. As a safeguard, the couple lived under the pretense that Rebekah was his sister.[20]

One day Philistine King Abimelech saw Isaac caressing Rebekah and realized that she was married to Isaac. After confronting Isaac for his deception, the King issued a command, under the penalty of death, that no one was to touch the couple.[21] This became the lead-up story to Isaac’s blessing from God the dovetailed Abraham’s blessing:[22]

Gen 26:3-5 “Dwell in this land, and I will be with you and bless you; for to you and your descendants I give all these lands, and I will perform the oath which I swore to Abraham your father. And I will make your descendants multiply as the stars of heaven; I will give to your descendants all these lands; and in your seed all the nations of the earth shall be blessed; because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.” (NKJV)

In his old age, Isaac announced to Esau the time had come for his firstborn blessing and sent him on a hunting trip to get meat for the occasion. Rebekah overheard the conversation and quickly went to Jacob with a plan to swindle the blessing from Isaac. Skeptical at first, Jacob went along with the plan where he used sheep skin to fool his blind father who felt and smelled the imposter pelt believing the earthy scent to be that of Esau.

Thinking he was blessing Esau, Isaac instead blessed Jacob and in doing so, passed along God’s blessings of his father, Abraham. Esau soon returned from hunting and became enraged when he learned what had happened. Esau wanted to kill his twin brother, but Rebekah had tipped off Jacob who fled the country.

Over the next 20 years of exile in Abraham’s homeland, Jacob fathered 11 sons. After returning to the land of Canaan and reconciling with Esau, Jacob who had been renamed “Israel” by God, became the father of his  12th son named Benjamin. Sadly, Jacob’s wife, Rachel, died during childbirth near Bethlehem.[23]

After Isaac blessed Jacob, the Genesis account over the next 7 chapters focuses on the life of Jacob.[23] Briefly mentioning the end of Isaac’s life, Genesis records that he lived a full life until the ripe old age of 180 years. His twin sons buried him thus bringing to an end the odyssey life of Isaac.

Isaac received the blessing of God given to his father Abraham where “all the nations of the earth shall be blessed.” Like a link in a chain, if one link is broken, the chain is broken. Could any Messiah prophesy legitimately be fulfilled without the life of Isaac?

 

Updated December 20, 2022.

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REFERENCES:

[1] NetBible.org. Word search for “Abraham, Isaac, Jacob.” 2020. <http://classic.net.bible.org/search.php?search=god%20of%20abraham%20Isaac%20jacob&page=1>
[2] Genesis 17:5-8.
[3] Genesis 32 :28, 35 :10.  Qur’an Surah 3:84, 4:163, 12:38,19:58, 38:45. Pratt, John P.  “Divine Calendars Testify of Abraham, Isaac, and Jacob.” JohnPratt.com. 2003. <http://www.johnpratt.com/items/docs/lds/meridian/2003/abraham.html>
[4] Genesis 17-18, 21.
[5] Genesis 17-18.
[6] Genesis 21:1-8.
[7] Genesis 21:8-20.
[8] Qur’an Surah 2:127-128, 133.
[9] Genesis 25:9.
[10] “Human Sacrifices.”  Bible-history.com. n.d. <http://www.bible-history.com/backd2/human_sacrifice.html>  Hefner, Alan G. “Baal.”  Encyclopedia Mythica. 2004. <https://web.archive.org/web/20140822080410/http://www.pantheon.org/articles/b/baal.html>  “Sacrifice.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/12984-sacrifice>
[11] Genesis 22:7.
[12] ESV, NASB, NKJV, NET.
[13] Hebrews 11:17-19. “The Binding of Isaac.” MyJewishLearning.com. 2020. <https://www.myjewishlearning.com/article/the-binding-of-isaac>
[14] Shuchat, Chaya. Smithsonian Magazine. “Ibex Mountain Goat seen while touring the Negev Desert in Israel.” Aug. 2015. <https://photocontest.smithsonianmag.com/photocontest/detail/ibex-mountain-goat-seen-while-touring-the-negev-desert-in-israel>
[15] I Chronicles 21:18, 2 Chronicles 3:1, 2 Samuel 24:15-25.
[16] Genesis 24:7-8, 57-58.
[17] Genesis 24:16-44.
[18] Exodus 2:8.
[19] Genesis 25:21, 27, 29-34;
[20] Genesis 26:1-7.
[21] Genesis 26:8-10.
[22] CR Genesis 17:21, 25:11, 26:3-5, 24, 35:12; 1 Chronicles 16:16.
[23] Genesis 35:10, 16-20; 48:7. 33:18.  “The Story of Abraham.” The History of Israel. n.d. <https://web.archive.org/web/20190827032818/http://www.israel-a-history-of.com/story-of-abraham.html>  Pratt. “Divine Calendars Testify of Abraham, Isaac, and Jacob.”
[24] Genesis 35:28-29.

John the Baptist – Confirmation of the Gospels?

Posted on by K.B. Vogelman

John the Baptist – Confirmation of the Gospels?

 

Fierce religion opponents of Christianity as well as a Roman Jewish historian are among the major sources who recognize John the Baptist as a real historical figure. The Gospels feature John the Baptist as a prominent figure in the life of Jesus of Nazareth. Does his existence lend credibility to the Gospels?

John, the eyewitness Gospel, recognizes John the Baptist as the one who testified about the Light whom he identified as Jesus Christ.[1] Mark begins its Gospel immediately by declaring Jesus to be the Son of God, then declares John the Baptist fulfilled the prophecy of Isaiah 40:3 preparing the way for the LORD.[2]

“John the Baptist Preaching” by Giambattista Fontana, 16th Century.

Priests and Levites questioned the Baptist about his true identity, but John denied he is the Messiah. Referencing the prophecy of Isaiah 40:3, John the Baptist said it was a prophecy about himself:

JN 1:23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’” as the prophet Isaiah said. (NSRV)

IS 40:3 A voice cries out: “In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God. (NSRV)

Affirming the existence of John the Baptist is a vehement opponent to the belief that Jesus is the Messiah – the Muslim religion. John the Baptist aka Yahya is referenced in four different books of the Quran. He is described as respectful and obedient to his parents; a devout, noble and chaste person – a prophet and a witness to the truth of the “Word” of God.[3]

Luke’s Gospel and the Quran both describe the miraculous circumstances of the birth of John the Baptist to the barren, aging Elizabeth. Her husband, Zachariah (Zakariya), was struck dumb when an angel delivered the message he was to be a father.[4]

Surah: 21:89-90a “And (remember) Zakariya, when he cried to his Lord… So We listened to him: and We granted him Yahya: We cured his wife’s (Barrenness) for him.”

One of the four Quran references establishes common ground with Judaism and Christianity. John the Baptist is placed in the same company of revered Godly Jewish leaders Abraham, Isaac, Jacob, Noah, David, Solomon, Job, Joseph, Moses, Aaron and…Jesus.[5]

Another passionate opponent to the Gospel proclamation that Jesus is the Messiah is Judaism. Nevertheless, the Jewish Encyclopedia in its article for the “New Testament” makes references to the life and teachings of Jesus first starting with John the Baptist:

“The whole picture of John the Baptist and of Jesus as bearers of good tidings to the poor has the stamp of greater truthfulness.”– Jewish Encyclopedia[6]

Flavius Josephus was a Pharisee member of the Sanhedrin chosen as a general to lead the Jewish military. After his capture by the Romans, he became a Jewish historian for Rome. In Antiquity of the Jews, he significantly referenced John the Baptist in more than just a passing reference:[7]

“…John, that was called the Baptist for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety toward God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purifications of the body; supporting still that the soul was thoroughly purified beforehand by righteousness.” – Josephus

During a trip to Rome, according to Josephus, Herod Antipas stayed with his half-brother Herod Philip (their father was the late King Herod) and met Philip’s wife, Herodias, sister of Agrippa the Great.[8] The two paramours conspired to move in together and get married after they returned from Rome with the stipulation Antipas would divorce his current wife.

“…Herodius took upon her to confound the laws of our country, and divorced herself from her husband while he was alive, and was married to Herod [Antipas], her husband’s brother of the father’s side; he was tetrarch of Galilee; but her daughter Salome was married to Philip, the son of Herod, and tetrarch of Galilee…”[9]

Unbeknownst to Herod Antipas, his current wife discovered the lover’s tryst of her husband. In a preemptive move, she requested to be sent to the castle of Macherus near her Arabian King father, Aretas.

Insulted by the infidelity against his daughter, Aretas sent his army to do battle with the troops of Herod Antipas allegedly over a boarder dispute. Aided by the secret troop support of his offended brother, Herold Philip, King Aretas defeated the army of Herod Antipas.[10] Josephus attributed a political reason for the beheading of John the Baptist due to the perception that he was a problematic political threat to Antipas.

“Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion (for they seemed ready to do anything he should advise) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly, he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death…”[11]

Using the word “repent,” it is a word that in Judaism carries a specific religious connotation, especially for a Pharisee such as Josephus.[12] In Judaism, to repent first requires an act against God’s Law followed by the transgressor’s confession, regret and a promise not to repeat it.[13]

Antipas had no desire to repent and change his ways – the problem was solved with execution of John the Baptist. Twice stated by Josephus, some of the Jews believed the reason for the destruction of Herod Antipas’ army was a punishment from God for killing the Baptist:[14]

“Now, some of the Jews thought that the destructions of Herod’s army came from God, and that very justly, as a punishment of what he did against John, called the Baptist, for Herod slew him, who was a good man…”

Reasons for why John the Baptist was beheaded can be two distinctly different things, yet both can be true. Matthew and Mark attribute the reason for the execution of John the Baptist to a grudge held by Herodias for being shamed by him.[15]

An insider source to the Gospel authors may very well have been Joanna, household manager of Herod Antipas.[16] She would have had inside contacts with intimate behaviors of the Herod Antipas’ family.

Judaism, Islam and Christianity, intense opponents of each other’s beliefs plus the secular Roman historian Josephus, all agree as a fact that John the Baptist was a real historical figure who was sent by God. With the role of John the Baptist being an integral part of the life of Jesus of Nazareth, does it confirm the truthfulness of the Gospels?

 

Updated March 12, 2023.

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REFERENCES:

[1] John 1:1-8. NASB, NIV, NKJV, NRSB. <http://classic.net.bible.org/bible.php?book=Joh&chapter=1> Fontana, Giambattista. Fine Arts Museum of San Francisco. “St. John the Baptist Preaching.” Mr. and Mrs. Marcus Sopher Collection. photo. 16th century. <https://art.famsf.org/giambattista-fontana/st-john-baptist-preaching-19861354>
[2] Mark 1:2-4. NASB, NKJV.  NetBible.org. Footnotes #5, #7. < http://classic.net.bible.org/bible.php?book=Mar&chapter=1>
[3] Quran. Surah 3:39; 19:13-14.  Quran. Trans. Abdullah Yusuf Ali. n.d. <http://search-the-quran.com> 
[4] Luke 1:8-25. Quran. Surah: 3:38-41; 19:2-11; 21:89-91.
[5] Quran. Surah: 6:84-86.
[6] “New Testament.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/11498-new-testament> CR Singer, Isidore; Adler, Cyrus, et. al.  The Jewish Encyclopedia. Volume 9. 1912. “Luke.” p 251.  <http://books.google.com/books?id=lfoOtGOcIBYC&lpg=PA594&ots=6qoCfVVUz7&dq=wave%20sheaf%20encyclopedia&pg=PA594#v=onepage&q&f=false>
[7] Josephus, Flavius. Antiquities of the Jews. Trans. and commentary. William Whitson. The Complete Works of Josephus. Book XVIII, Chapter V.2. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>
[8] Josephus. Antiquities. Book XVIII, Chapter V.1
[9] Josephus. Antiquities. Book XVIII, Chapter V.4.
[10] Josephus. Antiquities. Book XVIII, Chapter V.1. Bunson, Matthew.  Encyclopedia of the Roman Empire. “Herod Antipas.” 2002. <https://archive.org/details/isbn_9780816045624>
[11] Josephus. Antiquities. Book XVIII, Chapter V.2.
[12] Josephus. Antiquities. Book XVIII, Chapter V.2; Book VIII, Chapter XII.3. Josephus, Flavius. The Life of Flavius Josephus. #22. Trans. and Commentary. William Whitson. The Complete Works of Josephus.  <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>  Josephus, Flavius. Wars of the Jews. Book V, Chapter IX.4; Book VI, Chapter 2.1. Trans. and commentary. William Whitson. The Complete Works of Josephus. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> CR Josephus. Antiquities. Book III, Chapter I.5; Book IV, Chapter III.14, Chapter VIII.2; Book VI, Chapters II.3, III.4; Book VII, Chapter XII.3; Chapter XIII.8.>
[13] Maimonides, Moses. Sefaria.org. Mishna Torah, Repentance 1. <https://www.sefaria.org/Mishneh_Torah%2C_Repentance.1?lang=bi> “Teshuvah, or Repentance.” MyJewishLearning.com. 2020. <https://www.myjewishlearning.com/article/repentance&gt;
[14] Josephus. Antiquities. Book XVIII, Chapter V.2.
[15] Matthew 14:1-12; Mark 6:17-29.  CR Luke 9:7-9; John 3:24. Josephus. Antiquities. Book XVIII, Chapter V.4. Bunson. Encyclopedia of the Roman Empire. “Herod Antipas; Herodias.”
[16] Luke 8:3.

Pilate – the Story Behind the Story

Posted on by K.B. Vogelman

Pilate – the Story Behind the Story

 

Pilate will be forever known as the Roman Procurator who condemned Jesus of Nazareth to be crucified.[1] Why he made this judgement defies sensible logic considering Pilate himself and Herod the Tetrarch, son of King Herod, both found Jesus guiltless of any crime.

In the case of Pilate and Jesus, the politics were much deeper than conveyed in the Gospel accounts which primarily focused on the political pressures from the Jewish leadership.[2] Roman influences were just as much, if not more, a significant factor.[3]

Roman politics were no different than they are today, except perhaps for the deadly endgame objective to totally eliminate the opponent, often by death – including Caesars.[4] Each government official had to try to avoid the pitfalls that came with authority, quite commonly from blood relatives and spouses.[5]

Only two Procurators were sent to Judea by Tiberius Caesar during his 22-year reign. Gratus was first to be sent to Jerusalem where he served as Procurator for 11 years. One of his last actions was to appoint Joseph Caiaphas as High Priest. Pontius Pilate followed as the second Procurator sent by Tiberius and served 10 years.[6]

Insights to the thinking and behaviors of Tiberius Caesar are key to understanding what drove the actions and behaviors of Pilate. What affected Caesar’s reaction to various scenarios included his view of the Empire in the past as much as the present; what he deemed to be important; and his temperament.

Tiberius highly regarded the policies and decrees of his predecessor, Caesar Augustus, saying, “I who respect as law all his actions and sayings.”[7] Highlighting this, Tiberius was once observed sacrificing to the Divine Augustus.[8]

Jews were to be treated with moderation based on the view of his predecessor.[9] A decree by Augustus was chiseled into a pillar in the Temple of Caesar in Rome granting the Jews certain liberties – anyone who transgressed the decree was to be severely punished:[10]

“Cesar Augustus, High Priest, and Tribune of the people ordains thus: …the Jews have liberty to make use of their own customs, according to the law of their fathers, as they made use of them under Hyrcanus the High Priest of Almighty God; and that their sacred money be not touched, but be sent to Jerusalem; and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath-day, nor on the day of the preparation to it, after the ninth hour… And if any one transgress any part of what is above decreed, he shall be severely punished.”

Augustus had backed up his words after a complaint by the Jews against Ethnarch Archelaus, a ruling heir of King Herod. Augustus banished Archelaus to Vienna and took away his wealth for treating the Jews harshly against his command.[11] No doubt Pilate was aware of the banishment and how Tiberius desired to follow the examples of Augustus.

As time went on, Tiberius became a ruthless ruler with the level of his depravity and cruelty on full display.[12] Tacitus called it a “cruel temper” surmising absolute power perverted the actions of Tiberius.[13] Josephus described Tiberius as having an “intractable” temper, a “tyrant.”[14]

Regardless of the view of the Jews by Augustus, Tiberius regarded religious beliefs of the Jews to be “superstitions” and banned them from the city of Rome. Jews in military service were assigned “to provinces of a less healthy environment.”[15]

Walking a fine line, Pilate had to separate the superstition religion of Judaism from the treatment of the people of Judea. The risk – if a report got back to Caesar that Pilate had mistreated the people, bad things could happen to him. Thus was the authoritative profile of the ruler Pilate served.

Pilate first provoked the Jews by moving his Roman troops from Caesarea to Jerusalem “to abolish the Jewish laws.” During the night, Roman ensigns with effigies of Caesar were brought into the city violating Jewish law prohibiting the images.[16]

A rebellion ensued among thousands of Jews who petitioned Pilate to remove the images. In front of Pilate, Jewish zealots prostrated themselves on the ground pulling back their hair to expose their necks for the sword. Taken aback, Pilate removed the ensigns.

Next incitement, Pilate announced the construction of a Jerusalem aqueduct to be paid using the “sacred money” of the Jews. A protest ensued by tens of thousands of Jews and they cast insults at the crier who made the announcement.

Addressing the crowd himself, more aspersions were now hurled at Pilate who took offense. Planning for this likelihood, the Procurator had Roman soldiers dress in disguise and mingle in the crowd.[17] Giving the signal, the soldiers pulled out daggers wounding and killing many of the unarmed protesters. Tiberius took no action and Pilate remained as Procurator.

According to Luke 3:1, Jesus began his ministry in the 15th year of Tiberius meaning that Pilate was entering his fifth year as Procurator when the ministry of Jesus began. After a 3-year ministry, it reckons that Pilate was about in his 8th year as Procurator when Jesus was delivered to him to be judged.

By now, Tiberius was a seasoned Caesar in his 18th year of rule with his cruelties being well-known. Pilate had a long track record of the Emperior to consider and ponder the risks that came with working for a ruler considered a tyrant who was feared by even the Roman citizens.

With Pilate in Judea during the famed ministry of Jesus of Nazareth, it set the two on an inevitable collision course. In the next sequence of incidents with the Jews, Josephus wrote, “Now there was about this time Jesus, a wise man…” He goes on to write “…Pilate, at the suggestion of the principal men among us, had condemned him to the cross…”[18]

After holding their own trial for blasphemy and rendering a verdict of guilty, the Jewish leadership brought Jesus to Pilate for Roman judgement under the accusation of insurrection and tax evasion. As the Roman authority in Judea, the Procurator had little choice but to deal with the situation.[19]

Directly asking Jesus if he is a king, Jesus admitted to Pilate he is a King, but not of this world. Perplexed, Pilate sent Jesus to be judged by Galilee Tetrarch Herod Antipas who just happened to be in Jerusalem at that time. No fault was found by Herod Antipas who sent Jesus back to Pilate.[20]

Neither Tetrarch Herod nor Procurator Pilate found any guilt in Jesus for insurrection or incensus against Rome despite Jesus admitting to Pilate that he is a King. Pilate’s judgment in front of the Jewish crowd shouting for Jesus to be crucified compelled him to wash his hands of the contrivance saying, “I am innocent of this man’s blood.”[21]

Was Pilate’s decision to crucify Jesus a result of political fears of the Jews and Tiberius Caesar as the Gospel of John alluded; or was it part of a divine Messiah plan where an innocent man was to be crucified – or both?[22]

Postscript: Pilate, too, was caught in the spiderweb of Jewish-Roman politics. About two years later, the Samarians lodged a complaint against Pilate for his abuses of them to Vitellius, Roman provincial governor of Syria. Vitellius removed both Pilate and Caiaphas from their positions sending Pilate to Rome to be judged by Tiberius, but the Caesar was murdered while he was enroute.[23] Tradition holds that Pilate, like Archelaus, was banished to Vienna by Caius, better known as Caligula.[24]

 

Updated January 11, 2023.

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This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

REFERENCES:

[1] Josephus, Flavius.  Antiquities of the Jews.  Trans. and commentary, William Whitson.  The Complete Works of Josephus. 1850. Book XVIII, Chapter III.3. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>  Tacitus, Gaius Cornelius. The Annals. 109 AD. Books XV.44. <http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Tacitus/Annals/15B*.html> Lucian of Samosata.  “The Death of Peregrine.” The Works of Lucian of Samosata. Volume IV. 1905. p 82. <http://www.sacred-texts.com/cla/luc/wl4/wl420.htm>  “Pontius Pilate Biography.” TheFamousPeople. photo. n.d. <https://images.search.yahoo.com/yhs/search;_ylt=AwrEfjiRA0djwjcA1lUPxQt.;_ylu=Y29sbwNiZjEEcG9zAzEEdnRpZAMEc2VjA3BpdnM-?p=pontius+pilate+images&type=sdff_9527_FFW_ZZ&hsimp=yhs-3&hspart=iba&grd=1&ei=UTF-8&fr=yhs-iba-3#id=0&iurl=https%3A%2F%2Fwww.thefamouspeople.com%2Fprofiles%2Fimages%2Fpontius-pilate-1.jpg&action=click> 
[2] Matthew 27; Mark 15; Luke 23; John 18.
[3] John 19:12. CR Luke 23:24. Smith, Murray J. “The Political Context of the Gospels.” Academia. 2010.  pp 98-100. <file:///C:/Users/KIM_VO~1/AppData/Local/Temp/The_Political_Context_of_the_Gospels.pdf> 
[4] Tacitus, Gaius Cornelius. The Annals. Books I, VI.  “Julius Caesar.” Encyclopædia Britannica. 2020.
<https://www.britannica.com/biography/Julius-Caesar-Roman-ruler> “Tiberius.” Encyclopædia Britannica. 2020. <https://www.britannica.com/biography/Tiberius/Reign-as-emperor>
[5] Josephus. Antiquities. Book XVII, Chapter XIII. 2, 5; Book XVIII, Chapter VI.6-7, 10. Josephus. Wars. Book II, Chapter 9.5  Tacitus. Annals. Books II, XV. Suetonius (C. Suetonius Tranquillus or C. Tranquillus Suetonius).  Suetonius (C. Suetonius Tranquillus or C. Tranquillus Suetonius). The Lives of the Twelve Caesars. Tiberius, #50, 51, 52.< http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/home.html>
[6] Josephus. Antiquities. Book XVIII, Chapter II.2; VI.5 “Valerius Gratus.” Encyclopedia.com. 2019. <https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/valerius-gratusdeg>
[7] Tacitus. Annals. Book IV.  Strabo. Geography. 6.4. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0198:book=6:chapter=4&highlight=tiberius>
[8] Tacitus. Annals. Book IV.
[9] Josephus. Antiquities. Book XVII, Chapter XIII. 2.
[10] Josephus, Flavius. Antiquities of the Jews. Book XVI, Chapter VI.2. n.d <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=Augustus&f=false>
[11] Josephus. Antiquities. Book XVII, Chapter XIII. 2, 5.  Bunson, Matthew.  Encyclopedia of the Roman Empire. “Herod Antipas.” 2002. <https://archive.org/details/isbn_9780816045624>  Bunson, Matthew.  Encyclopedia of the Roman Empire. “Jerusalem.” 2002. <https://archive.org/details/isbn_9780816045624>
[12] Suetonius. The Lives of the Twelve Caesars. Tiberius, #49, 50, 55, 59, 61, 62, 66, 67.
[13] Tacitus. Annals. Book VI.
[14] Josephus. Antiquities. Book XVIII, Chapters II.4, VI.5.
[15]  Suetonius. “Tiberius.” #36.
[16] Josephus. Antiquities. Book XVIII, Chapter III.1.  Josephus. Wars. Book II, Chapter IX.3.  Calmet, Augustin. Calmet’s Great Dictionary of the Holy Bible. Pilate. 1813. <https://books.google.com/books?id=FgM2AQAAMAAJ&pg=PP305&lpg=PP305&dq=Pilate+banished,+Vienne&source=bl&ots=fIZ2ZHY3xl&sig=ACfU3U101WIrN_RVsnslwXcQIHIdEdILGw&hl=en&sa=X&ved=2ahUKEwiJxYrQpYbnAhUJOisKHZ5HB1gQ6AEwEHoECAoQAQ#v=onepage&q=Pilate%20banished%2C%20Vienne&f=false>
[17] Josephus. Antiquities. Book XVIII, Chapters III.2.  Josephus. Wars. Book II, Chapter IX.4.  Calmet, Augustin. Calmet’s Great Dictionary of the Holy Bible. Pilate.
[18] Josephus. Antiquities. Book XVIII, Chapters III.3.
[19] Matthew 27; Mark 15; Luke 23; John 18.
[20] Luke 26:6-12.  Bunson, Matthew. Encyclopedia of the Roman Empire. “Herod Antipas.” 2002. <https://archive.org/details/isbn_9780816045624>
[21] Matthew 27:24-26; Mark 15:11-15; Luke 23:20-25; John 19:4-15.
[22] John 19:12. Josephus. Antiquities. Book XVIII, Chapters III.1.
[23] Josephus. Antiquities. Book XVIII, Chapters III.3, IV.2.
[24] “Caius Caesar Augustus Caligula.” Jewish Virtual Library. 2008. <https://www.jewishvirtuallibrary.org/caius-caesar-agustus-caligula>  Cohen, Jennie. “7 Things You May Not Know About Caligula.” History.com. 2012. <https://www.history.com/news/7-things-you-may-not-know-about-caligula>  Smith, William, ed. Dictionary of Greek and Roman. “Vienna.” n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0064:entry=vienna-geo&highlight=pilate>