Conversely, this rule also fostered a growing empathy toward Judaism among the Gentiles, establishing its rightful place among nations as the spiritual seasoning of the earth and the precursor to Christianity. The joy of the Jewish people at the liberation of the Davidic throne from the ruthless Edomite was immense. The longstanding animosity between the Israelites and Edomites was deeply entrenched in their history; even their ancestors were fierce adversaries, bolstered by tales from Jewish tradition that suggested a final betrayal by Esau against Jacob (Jubil. 37). When Israel emerged from Egypt, Edom barred their passage, forcing them to endure additional hardship in the wilderness (Num. 20:14-21; Judg. 11:17-18). The Edomites were implacable foes of Saul, Israel’s first king (1 Sam. 14:47), and David later subdued them, ruling over them along with Solomon. During the decline of Israel under its last kings, they became the staunchest and most relentless enemies, aiding the Babylonians in the conquest of Judah under Nebuchadnezzar and delighting in Jerusalem's destruction, eager to seize its wealth and integrate it into their rugged territory. Since the days of the prophets Amos and Joel in the ninth century B.C., they were denounced as leading adversaries of God's governance. Joel proclaimed, "Edom shall be a desolate waste" (Joel 3:19) for their oppression of the children of Judah and the shedding of innocent blood. Amos prophesied, "For three transgressions of Edom, and for four, I will not revoke the punishment" (Am. 1:11), condemning them for pursuing their brother with the sword and not recognizing familial ties. The prophet Abijah, lamenting over Jerusalem's destruction, rebuked the Edomites for rejoicing over Israel's misfortunes (Abd. 1:5, 10). Jeremiah and Ezekiel also warned of God's wrath against them (Jer. 49:7-22; Ezek. 35:13-15). Ultimately, the prophets declared them to be God's enemies, destined for annihilation by Israel. Even during Babylon's captivity, the Edomites occupied many Jewish lands, only to be expelled by John Hyrcanus around 135-106 B.C. This violent history only intensified their mutual hatred. In the Book of Jubilees, Jacob expresses this enmity to Esau, proclaiming a lack of brotherly love forever, and foretelling that peace would only come in a fantastical transformation of nature itself (Jubil. 37). A Jew, commenting on Edom in the time of Herod, prophesied that the children of Jacob would one day vanquish the despised tribe and subjugate them (Judg. 38). Yet, it was a bitter irony that a representative of this loathed lineage had ascended the throne of Israel for over a generation! With Herod's demise came the cessation of a national shame that had deeply hurt the hearts of God’s chosen people.
Across the land, hope ignited that this usurper would be the final ruler of his detested lineage. Unfortunately, this aspiration was thwarted; Archelaus, Herod's son, took the throne, perceived as an even greater tyrant due to his Idumean lineage and Samaritan maternal ties. The political machinations of the royal family and particularly Antipater, who despised his brothers, frequently altered Herod’s will in his final days. Eventually, it became clear that the strife among the royal heirs could be resolved only through a division of the realm, which had been Herod's lifelong mission to keep united. Consequently, he bequeathed the territories beyond the Jordan to Philip, who was born around 22 or 21 B.C. and was the son of Cleopatra, a beautiful Jerusalem maiden. He entrusted Galilee and Perea to his son Antipas, born approximately 20 B.C., while Judea, Idumea, and Samaria were given to Archelaus, both sons of Malfaka. At one point, he contemplated naming Herod, son of the second Mariamne, as Antipater's successor, but the complicity of this prince's mother with rabbinical intrigues sealed his fate. Herod's sister Salomia, a relentless adversary of the Maccabees, received cities like Jamnia and Azdoth. Upon Herod’s death, Salomia and her husband hastily liberated notable Jewish figures who had been summoned by Herod to his deathbed, gathering the army and citizens in Jericho to read the late king's letter to the soldiers, revealing his will for Caesar’s approval. Disturbingly, soldiers immediately proclaimed Archelaus as king, pledging their loyalty.
Notably, Archelaus had hosted a grand feast just on the night of his father's passing. Following the expected pomp and reverence of the burial, Herod's lavish funeral further amplified the strained sentiments; adorned with a crown, sceptre, and clad in royal attire, he was carried in a splendid procession filled with his kinsmen and favored military detachment, all lamenting his passing. Yet, the show of extravagance could not hide the animosity felt by the populace, nor the animosity Archelaus encountered from his family as they fought over his inheritance. As Archelaus feigned grief for seven days post-burial, he hosted a monumental feast, then returned to the temple to thank the Jews for their loyalty, promising a more favorable future upon his confirmation by Augustus. The citizens listened with restrained patience until degenerating demands for tax relief and the release of prisoners emerged. He conceded to these requests and retreated to his palace, yet the following evening, crowds convened at his gates, mourning the fallen rabbis and young victims of Herod’s wrath. Tension escalated with calls for Archelaus to rise against the Romans. All attempts at placation failed and tensions surged, particularly with the Passover festivities bringing multitudes to Jerusalem; order could only be restored through force. The unleashing of Archelaus's military onto the rioters culminated in a horrific massacre of 3,000, expelling Easter pilgrims who returned home without undertaking the sacred feast. The pent-up wrath of the populace flooded forth, previously held in check by Herod’s iron fist.
Quickly after Archelaus departed for Rome, the situation in Palestine worsened. The earlier massacres fueled fervor and rebellion broke out anew. Some factions believed the moment was ripe to restore divine rule and reclaim national sovereignty, with God as their only King. The wealthy and those indifferent to matters of faith desired a Roman procurator instead, prioritizing personal gain above all. Nonetheless, within a few generations, a faction arose devoted to restoring the theocracy envisioned in the Pentateuch. They regarded kings as thieves of the rights of the Lord. Their perspective was that Gentiles would not be tolerated any more than the ancient Canaanites were, believing the Promised Land belonged solely to God and His people, ruled solely by the high priest, rejecting any foreign or royal governance. Despite recognizing the difficulty in restoring such an ideal, they clung to it. Their ancestors had resisted Persian dominance, submitting to the Greeks only under the promise of safeguarding their national institutions. However, when Greek rule became corrupt and threatened their sacred laws, the pious rose against that authority, laying down arms to preserve true religion under the Maccabees. Yet, when unshackled from direct conflict, many distanced themselves from the Maccabean kings once again. Judas Maccabeus found himself increasingly isolated, ultimately fleeing with a handful of followers into the wilderness. The extended peace under John Hyrcanus saw an emphasis on religious law, establishing a protective 'fence' around the law to prevent decay in faith. This led to a growing insularity among the Jews, giving rise to Pharisaism, which became marked by stringent adherence to ceremonial law. Over time, this extremism led to a rift with the ruling Asmoneans, as the religious elite pulled away, supporting only the high priesthood as the ultimate authority.
As the struggle for power between Hyrcanus and Aristobulus raged on, the people recognized only piety and knowledge of the law as worthy qualifications. With the government failing them, the court's nobility became further disgraced. From the latter years under Hyrcanus's administration to the end of Iannaeus's reign, the rabbis gathered strength, driven to establish a strictly legalistic system to promote their ideals during the dynasty’s decline. Their selfless nature instilled deep devotion among the populace, who clung to their teachings. Hillel, a pivotal figure who emerged during this time, was destined to be a guiding light for the people. Nonetheless, Archelaus’s cruel reign fueled animosity among both Jews and Samaritans. To the collective offense of the people, he married Glaphira, widow of his half-brother Alexander; the marriage incited outrage. Though Glaphira did not linger long after returning to her former home, the adverse public perception remained resolute, culminating in widespread resentment toward Archelaus and his regime. Even among himself, he lacked the flair for public games and architecture that characterized his father, preferring instead to focus on fortifying his lands. As governmental tension escalated, an embassy was dispatched to Rome in accusation of Archelaus's tyrannical rule, seeking his removal.
The correspondence yielded swift action from Caesar, prompting the despot’s return to plead his case in Rome but concluding with his banishment to Gaul. Thus, the kingdom once again fell under Roman authority. The promised liberty Jews had anticipated turned bitter once they sensed the stark reality: true independence would remain elusive. The repercussions of Archelaus’s misrule not only marred his legacy but left a painful imprint upon the collective psyche of the Jewish nation. Archelaus’s departure marked the beginning of the end for Herod’s legacy, foreshadowing distress that would ultimately culminate in catastrophic loss for Israel as a nation, all while the young Jesus resided in the quiet of Galilee, apart from worldly strife.
THEOSIS