From time-to-time posts on our Telegram chat take on a political nature. Some people think Christians shouldn’t “get political”, but Jesus certainly did. His very use of the term ‘Kingdom of God” (nearly 70 times in Mark and Luke) and “Kingdom of Heaven” (in Matthew, 34 times) was political. If there is a kingdom, there is a king! Jesus never acknowledged either Caesar or Herod as king.
When the Pharisees tried to trap Jesus by asking if it was lawful to pay taxes to Caesar his response was, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Mt 12:21b, Mk 12:17b). That was a highly political statement for two reasons. First, there were Herodians present. (See Mt 12:15, Mk 12:13.) The Herodians were members of a political party that supported Herod Antipas and the Herodian dynasty. Because Herod ruled by delegation from the Romans, the Herodians supported Roman rule de facto. They often sided with the Pharisees and Sadducees against Jesus. Second, the Caesars were regarded as gods and an individual Caesar was often referred to as a Son of God. Jesus was saying, “Pay Caesar’s tax, but don’t give him your allegiance. That belongs to God alone.” One can hardly imagine a more political provocation.
Jesus spoke thinly veiled insults regarding Herod Antipas. In Mt 11:7-9 (see also Lk 7:24-25) this is recorded:
7 “As they departed, Jesus began to say to the multitudes concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? 8 But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings’ houses.9 But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet.”
The reed is widely believed to be a reference to Herod Antipas who swayed to Roman rule like a Nile reed swayed in the wind. The reference to soft garments is believed to be a reference to Herod’s opulent (“soft”) lifestyle.
Jesus warned his followers to beware of the “leaven of Herod” (Mark 8:15). He was warning them to beware the idols, hypocrisy, and lies spreading from Roman culture, which Herod Antipas had incorporated into the city he built at Tiberias.
Jesus also referred to Herod Antipas as a “fox” because he hunted Jesus (unsuccessfully). (See Lk 13:31-35 and Lk 23:8)
So-called Palm Sunday, which the Christian church commemorated last Sunday was a highly political event. Although Jesus signalled that He was entering Jerusalem in peace (He rode on a donkey rather than a horse), the crowd called out, “Hosanna! ‘Blessed is He who comes in the name of the Lord!’ The King of Israel!”
“Hosanna” means, “We beg you to save us.” The people in Jesus’ day we both poor and oppressed. Around 25 per cent of the population were on the brink of starvation. I believe the crowd was seeking salvation from the political class (which included Herod and the religious leaders). They didn’t understand salvation the way we do. They had an inkling what the Kingdom was about since they had heard Jesus preach, they had seen Him deliver people from demons, they had seen Him heal the sick and (at least twice) had seen him feed the hungry. That was the kingdom they wanted, and they believed He was the King to deliver it for them.
It is highly significant that in Luke’s gospel, which is organised chronologically, right after His entry into Jerusalem (see Lk 19:28-40), Jesus wept over the city (see Lk 19:41-48) and cleansed the temple (see Lk 19:45-46). He referred to the temple as a “den of thieves” because of the exorbitant prices charged for doves (the poor man’s sacrifice under the Law) and exploitative exchange rates of Roman and Greek currencies for the Tyrian shekel, the only currency acceptable in payment of the Temple tax. In this act, Jesus was taking sides with the crowd who had been with Him as He entered Jerusalem.
Given that Herod Antipas and the religious leaders could only have political power if there was peace, Jesus was a threat to them. The Romans were prepared to delegate power as long as there was peace. Antipas ruled at the pleasure of the Romans and the High Priest (Caiaphas at this time) was appointed annually by the Romans who had custody of his ceremonial robes.
Little wonder that the religious leaders wanted to get rid of Jesus. They found Him guilty of blasphemy (illegally as it turns out) which was a capital offence under Jewish law. However, the Romans did not delegate capital punishment. That is why they accused him of capital offences under Roman law, such as political sedition, when He came before Pilate.
Of course, we know that Pilate did not regard Jesus’ actions as offences under Roman law. What persuaded him to crucify Jesus was the threat to peace implied by the crowd that bellowed for the release of Barabas. If trouble erupted, Pilate would have been held responsible by his superiors. He issued the order to crucify Jesus, not because Jesus had breached Roman law, but because Pilate wanted peace above all else and was prepared to crucify an innocent man to maintain the peace.
We know that God’s purpose in the crucifixion was the salvation of us all. But the proximate cause was political. The religious leaders wanted to cling to their power and privilege. Pilate wanted peace.
As an aside, it is implausible that the crowd that welcomed Jesus into Jerusalem on Palm Sunday was the same crowd that agitated for the release of Barabas. The former most likely comprised ordinary Jews, who were poor and oppressed. That’s why they called out, “We beg you to save us.” The latter was most likely a political “rent-a-crowd” who craved the status quo.
The political nature of much of Jesus’ ministry is underscored by His description of Himself as the Son of God. So, too, was Caesar. Jesus’ theme of the Kingdom of God/Heaven was unsettling to the religious establishment since it implied the end of the existing kingdom. Furthermore, His demonstrations of the Kingdom (see above) usurped the supremacy of the Law which was used to wield political power over the people.
Furthermore, His raising of Lazarus from the dead four days after he died was a terrible provocation to the religious leaders. In Jewish thinking, a person’s soul hovered around the body for three days after death so by the fourth day, raising to life again was impossible. This miracle was public and clearly demonstrated that Jesus was who He said He was. This was anathema to the religious leaders who plotted to kill both Jesus and Lazarus.
The Roman ‘kingdom’ was one of peace, but it was enforced by violence and coercion. When the Romans conquered a new land in the name of their god, Caesar, they killed the men, raped the women and destroyed the houses. Soldiers would parade through the land announcing “the gospel according to Caesar,” the good news that another land had been conquered and Caesar’s enemies destroyed. In contrast, the Kingdom of God is one of peace, enforced by love. The Gospel of Jesus is opposed to any other gospel.
The Gospel of Jesus was not politically acceptable in His day, and it is not politically acceptable today.
If you feel to be a bit political in a post on Telegram, I say, “Go for it.” But stick with the right gospel, the one of peace through love, not peace through violence and coercion.
