Trial of Jesus: Jews, Maccabees, Zealots, and Judas Iscariot

As we try to understand Jesus’ trial and execution—what happened and why—we need to set the stage for what was going on in ancient Judea during Jesus’ lifetime. In this regard, we need to go back to 175 B.C.E. and the unprecedented Jewish military victory that happened there.

In that year, King Antiochus of Syria decided to invade ancient Judea. Why would this powerful king and mighty nation want to invade Judea, a nation that possessed no army and represented no threat to Syria? There were several reasons.

First, Judea represented a strategic location, bordering the Mediterranean Sea and Egypt. Second, Judea represented an opportunity for Egypt or Rome, and Antiochus did not want a powerful foreign nation and potential enemy on his border. Third, Syria was a Hellenized nation and Antiochus wanted another Greco-influenced culture bordering Syria, as this would make his own kingdom more secure from a political perspective. Hence, in 175 B.C.E., Antiochus made the decision to invade Judea, abolish Judaism, and force all Jews to adopt the Greek culture and religion. Things did not work out as smoothly as Antiochus had planned, however.

Although many Jews succumbed to the Syrian Hellenization, others did not. One group of Jews who did not surrender was a family of priests by the name of Hosmonei, who started an armed rebellion. The father was Mattathias; he had five sons. The most prominent would be Judas, who became known as "the Maccabeus." Judas took command of the Jewish fighters. See 1 Maccabees 2:3.

What the word Maccabee means is not precisely clear. Some scholars believe the term is derived from the Hebrew, meaning, "hammer," that is, the hammer-like blows that Judas and his followers inflicted on the Syrians. Other scholars believe the word Maccabee is an acronym for the battle cry of Judas: "Who among the gods, O Lord, can be likened unto thee," inscribed on the Maccabean banner in the word, MaKHBiY. International Standard Bible Encyclopedia (Asmoneans). Whatever the term means, the Maccabees (as all the Jewish fighters were soon called), defeated the Syrians, and repaired and rededicated the Temple, which had been desecrated by the Syrians and damaged in the fighting. The eight-day December holiday, Hanukkah (meaning "dedication," and which, interestingly, begins on the 25th day of the Hebrew month Kislev) is, therefore, a commemoration of a great military victory against all odds. A nation that had not had an army for 400 years defeated a great power. This victory would not be lost on Rome, as we shall see.

In 63 B.C.E., the governing descendants of the Maccabees made a decision to invite the Romans to land in Judea, as a bulwark against Egypt and other powers. It was a fateful decision. The Romans soon became not an invited ally but an occupying enemy. By the time Pontius Pilate became governor of Judea, Jews were being killed by the Romans. "There were present at that season some that told him of the Galilaeans, whose blood Pilate had mingled with their sacrifices." Luke 13:1. Roman soldiers also raped Jewish women.

With the cruel occupation came Jewish upheaval, in the tradition of the Maccabees. By the time Jesus was hauled before Pontius Pilate, full scale guerilla fighting had erupted. "And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection." Mark 15:7. It is a virtual certainty that such fighting had begun well before Jesus’ trial.

One group of pious Jews who took part in this fighting against Roman occupation was the Zealots. Who were these people? They were essentially Pharisees (see post of May 7, 2010; we shall revisit the Pharisees in posts to come) who were armed and willing to fight Roman rule. They believed that by fighting for the Jewish nation, they could actually hasten the coming of the Messiah, who would end Roman domination (I cover the Jewish view of the Messiah in the next post).

While it would be an extrapolation to believe that Jesus himself was a Zealot, it is quite probable if not a certainty that Jesus associated with the Zealots, those who sought to fight and expel Rome from Judea. The Gospel makes express reference to one of Jesus’ disciples as, "Simon, called Zelotes," that is, the Zealot. Luke 6:15. Does this mean that Simon was zealous in his religious zeal only, or does it mean that he was a member of the Zealots, bent on going to war with Rome? If the latter is the proper meaning, then Jesus necessarily put himself in harm’s way by associating with an insurrectionist. And perhaps twenty centuries ago, one who is zealous in his theological belief can be expected to take up arms in support of that belief. In such case, it really does not matter whether we label Simon a zealot or a Zealot: they are one continuum. But there is more.

A splinter group of the Zealots was the Sicarii, meaning "daggers," because they carried knives with them and used them to assassinate Romans and those who opposed war with Rome. Thus, the Sicarii were also insurrectionists. Amazingly, Judas Iscariot, the one whom the Gospels state betrayed Jesus, may have been a member of the Sicarii. According to some scholars, "Iscariot" was not a surname as such, but a description of the group he belonged to (with a minor spelling variant), much akin to Simon the Zealot: Judas the Sicarius—Judas the Dagger. We must also add to this the fact that Jesus actually spoke, whether literally or figuratively, equivocally or otherwise, of the need for the populace to arm themselves with swords:

And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

Luke 21:35-38. (Compare with Matthew 26:52, "Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.")

When we connect the dots, this is what we get: The Jews had a history of fighting foreign oppressors—and wining. Simon was quite probably a revolutionary, as was Judas. The Romans had shed Jewish blood, and the Jews were fighting back. Many had hoped that such fighting would hasten the coming of the Messiah, not a peaceful Messiah, but a warrior Messiah. In any case, whoever Jesus was, it seems to me that the Romans thought Jesus was a threat to the civil order: he represented yet another Messiah (there were quite a few, as I shall discuss) who would lead an armed struggle to free Israel from Rome, and to the extent one is known by the company they keep (and Jesus was in the company of Zealots and Sicarii), Jesus’ fate was sealed.

And so, Jesus was executed as other revolutionaries were—by crucifixion.

As I continue these posts, I welcome your thoughts on these matters of the trial of Jesus, or on any matter relating to Judaism, Christianity, or Jewish-Christian relations.

Shalom.

Copyright 2010 by Ira L. Shafiroff. All rights reserved.



Comments

[Marcus]

I really enjoyed this article and learned a great deal. Matthew's account of Jesus' trial seems to paint Pilate as reluctant to condemn Jesus, even calling him a just man and offering Barrabas instead.

[Ira Shafiroff]

Thank you for visiting my blog and for taking the time to comment, Marcus. I appreciate it. As you state, one can only be fascinated at the "free pass" that the Gospels give to a murderous ruler such as Pilate. I apologize for not having kept up this blog recently. I will be getting back into it shortly. Of course, I will always have the time to respond to comments. Again, many thanks--and Shalom! Ira

[Joyce]

Great information, Thanks!

[Ira Shafiroff]

Thank you, Joyce! I have not written a new post in a while, but I will get back on this soon. In any case, this blog is still very much active and I appreciate your reading and commenting. Shalom! Ira