Killing Jesus: A History by Bill O'Reilly, Martin Dugard Page B
Authors: Bill O'Reilly, Martin Dugard
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violent behavior. He murders at will, killing entire families for any perceived slight. He defiles even the youngest child. He retaliates against any woman who will not have him—even a woman of noble birth and marriage—by letting his servants violate her.
But Antipas is not Tiberius. The ruler of Galilee has many faults, among them vanity and personal weakness, but his behavior is nothing like that of the emperor of Rome. Yet the moral depravity of Tiberius cannot help but seep into the fiber of even the most far-flung province, causing an erosion of discipline and justice. While the emperor will never make his way to Judea and never come face-to-face with Jesus of Nazareth or with the Passover pilgrims who flock to Jerusalem each year, every decision ordered by the new Roman governor Pontius Pilate is made to gain Tiberius’s approval. It is the same with Antipas, as evidenced by his naming his dazzling new city on the Sea of Galilee after the all-powerful emperor.
Such is life in the Roman Empire, which has begun its slow decline into ruin. There is little justice or nobility among the ruling class. And so the Jewish peasants look for a savior, a man promised to them by the prophets. For a time, some thought the savior might be John the Baptist. But he languishes in prison.
Now there is cautious conversation about a new man, one far more powerful than John. Jesus of Nazareth is about to arrive.
CHAPTER EIGHT
JERUSALEM
APRIL, A.D. 27
DAY
Jesus clenches a coiled whip in his fist as he makes his way up the steps to the Temple courts. Passover pilgrims surround him. Hundreds of thousands of Jewish believers have once again traveled a great distance—from Galilee, Syria, Egypt, and even Rome—to celebrate the climax to the Jewish year. Not that they have a choice: failure to visit the Temple during Passover is one of thirty-six transgressions that will result in the holy punishment of karet , being spiritually “cut off” from God. Those who transgress will suffer a premature death or other punishment known only to the deity. 1 So, as he has done every spring since childhood, Jesus of Nazareth has made the trek to Jerusalem.
The spiritual emotion that flows through the city is wondrous, as these many Jews come together to openly celebrate their faith and sing praises to God. Agents of the Temple have repaired the dirt roads coming into town to make them smooth after the hard winter rains. Grave sites are clearly marked, so that no pilgrim will inadvertently suffer impurity by touching one. Special wells are dug so that every man and woman can immerse him- or herself in the ritual bath, in order to be pure upon entering the Holy City. Mikvot (purification pools) are carved into the bedrock and lined in plaster, into which an observant pilgrim steps down for cleansing.
Jesus himself submerges himself in a mikvah as a last stop before Jerusalem. Inside the city walls, he sees the hundreds of temporary clay ovens that have been constructed in order that each pilgrim will have a place to roast his Passover sacrifice before sitting down to the evening Seder feast. He hears the bleat of sheep as shepherds and their flocks clog the narrow streets, just down from the hills after lambing season. And Jesus can well imagine the peal of the silver trumpets and the harmonious voices of the Levite choir that will echo in the inner courts of the Temple just moments before an innocent lamb is slaughtered for the Passover sacrifice. A priest will catch its blood in a golden bowl, then sprinkle it on the altar as the lamb is hung on a hook and skinned. The Hallel 2 prayers of thanksgiving will soon follow, and the Temple courts will echo with songs of hallelujah.
This is Passover in Jerusalem. It has been this way since the rebuilding of the Temple. Each Passover is unique in its glory and personal stories, but the rituals remain the same.
Now, as he steps into the Court of the Gentiles, Jesus is about to undertake a bold and
But Antipas is not Tiberius. The ruler of Galilee has many faults, among them vanity and personal weakness, but his behavior is nothing like that of the emperor of Rome. Yet the moral depravity of Tiberius cannot help but seep into the fiber of even the most far-flung province, causing an erosion of discipline and justice. While the emperor will never make his way to Judea and never come face-to-face with Jesus of Nazareth or with the Passover pilgrims who flock to Jerusalem each year, every decision ordered by the new Roman governor Pontius Pilate is made to gain Tiberius’s approval. It is the same with Antipas, as evidenced by his naming his dazzling new city on the Sea of Galilee after the all-powerful emperor.
Such is life in the Roman Empire, which has begun its slow decline into ruin. There is little justice or nobility among the ruling class. And so the Jewish peasants look for a savior, a man promised to them by the prophets. For a time, some thought the savior might be John the Baptist. But he languishes in prison.
Now there is cautious conversation about a new man, one far more powerful than John. Jesus of Nazareth is about to arrive.
CHAPTER EIGHT
JERUSALEM
APRIL, A.D. 27
DAY
Jesus clenches a coiled whip in his fist as he makes his way up the steps to the Temple courts. Passover pilgrims surround him. Hundreds of thousands of Jewish believers have once again traveled a great distance—from Galilee, Syria, Egypt, and even Rome—to celebrate the climax to the Jewish year. Not that they have a choice: failure to visit the Temple during Passover is one of thirty-six transgressions that will result in the holy punishment of karet , being spiritually “cut off” from God. Those who transgress will suffer a premature death or other punishment known only to the deity. 1 So, as he has done every spring since childhood, Jesus of Nazareth has made the trek to Jerusalem.
The spiritual emotion that flows through the city is wondrous, as these many Jews come together to openly celebrate their faith and sing praises to God. Agents of the Temple have repaired the dirt roads coming into town to make them smooth after the hard winter rains. Grave sites are clearly marked, so that no pilgrim will inadvertently suffer impurity by touching one. Special wells are dug so that every man and woman can immerse him- or herself in the ritual bath, in order to be pure upon entering the Holy City. Mikvot (purification pools) are carved into the bedrock and lined in plaster, into which an observant pilgrim steps down for cleansing.
Jesus himself submerges himself in a mikvah as a last stop before Jerusalem. Inside the city walls, he sees the hundreds of temporary clay ovens that have been constructed in order that each pilgrim will have a place to roast his Passover sacrifice before sitting down to the evening Seder feast. He hears the bleat of sheep as shepherds and their flocks clog the narrow streets, just down from the hills after lambing season. And Jesus can well imagine the peal of the silver trumpets and the harmonious voices of the Levite choir that will echo in the inner courts of the Temple just moments before an innocent lamb is slaughtered for the Passover sacrifice. A priest will catch its blood in a golden bowl, then sprinkle it on the altar as the lamb is hung on a hook and skinned. The Hallel 2 prayers of thanksgiving will soon follow, and the Temple courts will echo with songs of hallelujah.
This is Passover in Jerusalem. It has been this way since the rebuilding of the Temple. Each Passover is unique in its glory and personal stories, but the rituals remain the same.
Now, as he steps into the Court of the Gentiles, Jesus is about to undertake a bold and
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