Herod the Great by Morten Hørning Jensen

Herod the Great, one of the most well-known rulers in Jewish history, is praised to this day for magnificent building projects of, for example, the temple in Jerusalem and fortresses like Herodium and Masada. Yet many are filled with disgust when learning about his cruel acts. Even one of his first biographers, the first-century Jewish historian, Flavius Josephus, struggled to evaluate the “inconsistency” between Herod’s benevolence and his brutality (Ant. 16.150-159). Who was Herod the Great, “king of the Jews”?

How did Herod become “king of the Jews”?

In 40 BCE, Herod was granted the title “king of the Jews” by the Roman senate (Josephus, War, 1.284). There was only one problem: the Jews already a king on the throne, Antigonus, who was from the old, royal Hasmonean family. In fact, the title “king of the Jews,” proved to be marred by another problem to Herod’s Jewish subjects: Herod was only “half-Jewish”; his father was an Idumean from south of Judea, who had converted to Judaism (Josephus, Ant. 14.403), and his mother the Arab princess, Cypros, from Nabatea (Josephus, War 1.181).

Just prior to Herod’s coronation in Rome, Antigonus, backed by the Parthians, Rome’s enemy in the east, conquered Jerusalem, which sent Herod on the flight out of the country.

Deprived of his army, friends, family, and all good fortune, it seemed, Herod put all his hopes on the Romans. The Romans, for their part, were looking for a strong, resolute leader that could match the growing threat of the Parthians and reconquer Israel.

This convergence of interests secured Herod, only an Idumean “half-Jew” in the eyes of many Jews, the ringing title, “king of the Jews.” His first official deed was to climb the steps to the temple of Jupiter in the Roman forum, where he sacrificed and deposited his vows of allegiance to Rome (Josephus, War 1.285).

Three more years and a bloody battle would pass before Herod finally conquered Jerusalem in 37. There was no welcome committee. Herod’s Roman allegiance and the brutal capture of Jerusalem foreshadowed the real problem of his reign: Would he be able also to capture the hearts of the Jews?

Was Herod a good or a bad “king of the Jews”?

In modern research on Herod, the most discussed issue concerns the impact of his reign on his Jewish subjects. Opinions vary. Some scholars paint a picture of a cruel tyrant, even a maniac suffering from a personality disorder, who introduced the ancient version of a Gestapo state with an extended spy network and imprisonment, torture, and execution of anyone falling under the slightest suspicion. His own family was far from exempt, and the list of Herod’s executions of family members include three of his sons, his Hasmonean wife Mariamne, and his wife’s mother and grandfather. In light of this, Solomon Zeitlin said with reference to Herod’s ancestry and his death from a painful disease: “He attained his kingdom as a fox, ruled as a tiger and died as a dog.”

Others claim that his cruelty should be evaluated against the standards of ancient rulers and not modern sentiments. Even Josephus admits that during a famine Herod relieved the nation by distributing food from his royal supplies, just as he cut taxes twice, gave the Jewish nation a beautiful temple, and generally created a period of peace and growing prosperity.

It has been suggested by Geza Vermes and others that the conflicting nature of Herod’s reign is best explained as an outcome of an impossible vision of raising the Jewish nation to new heights by incorporating it solidly within the new Roman world order. This would explain why Herod, on the one hand, tried to be “a Jew to the Jews” by complying with Jewish customs. For example, he produced mostly aniconic art and coins (as suggested by archaeological excavations of his palaces); he married into the old, royal Hasmonean family; and he rebuilt the temple in Jerusalem. On the other hand, he tried to be “a Roman to the Romans” by putting pressure on the Jewish nation to accept Roman customs such as Greek sporting games and temples dedicated to the emperor.

If Herod’s intent was to incorporate the Jewish state into the Roman world order, his dream collapsed. As Vermes stated, the discontentment with Herod planted seeds that eventually grew into the great rebellion against Rome some 70 years after his death. In this light, Herod was not only the one of the most famous “king of the Jews,” but also one of the most fatal.

Morten Hørning Jensen, "Herod the Great", n.p. [cited 22 Apr 2019]. Online: http://bibleodyssey.com/en/people/main-articles/herod-the-great

Contributors

jensen-morten

Morten Hørning Jensen
Associate Professor, Lutheran School of Theology

Morten Hørning Jensen is associate professor at Lutheran School of Theology, Aarhus, Denmark; adjunct professor at MF Norwegian School of Theology, Oslo, and Research Fellow at University of South Africa. He is the author of Herod Antipas in Galilee (Mohr Siebeck 2010) besides numerous articles on topics related to first-century Galilee and the Historical Jesus including the entry on Herod Antipas in The Encyclopedia of the Bible and Its Reception (de Gruyter 2015).

Herod the Great was the king of Judea who was responsible for large-scale building projects, including remodeling the Jerusalem temple.

Did you know…?

  • Herod ruled from the year 40-4 BCE but first captured the throne in 37 BCE.
  • Herod survived the civil war in 31 BCE between Anthony and Octavian by prostrating himself in front of the winning Octavian, promising to be an ever more loyal subject to him, than he had been to Anthony.
  • Herod tried to win the favor of the Jews by marrying the Hasmonean princess, Mariamne. Herod had her killed on charge of conspiracy in 30 BCE.
  • Remnants of Herod’s building-projects have been located by modern archaeology. These include the temple mount in Jerusalem, Masada, Herodium, palaces in Jericho, temples to Augustus in Sebaste, Caesarea Maritima, and Omrit.
  • A fifth-century CE Roman author, Macrobius, claimed that Octavian once said: “It is better to be Herod’s pig than son.” Besides being a pun (in Greek pig and son is hys and hyios), Macrobius has Augustus hinting at the abstention of killing pigs in a Jewish household. According to Josephus, Herod had three of his sons killed: his first-born, Antipater, and his two sons with Mariamne: Aristobul and Alexander.
  • Under Herod, the Jewish kingdom reached its peak in antiquity, eclipsing the biblical kingdom of Solomon.
  • The killing of the infants in Bethlehem is reported only in the Gospel of Matthew. Scholars differ on its historical credibility. On the one hand, it seems a minor incident compared to some of Herod’s other cruel acts such as the killing of a number of his own sons; on the other hand, it fits Matthew’s wish to present Jesus as a new Moses.

A Jewish historian from the first century C.E. His works document the Jewish rebellions against Rome, giving background for early Jewish and Christian practices.

A fortified settlement on a hill in the Judean Desert, which was the last Jewish holdout during the First Jewish Revolt. The Jews of Masada killed themselves rather than surrender to the Romans.

The southern kingdom of Judah.

Before the Common Era; a notation used in place of B.C. ("before Christ") for years before the current calendar era.

Relating to the dynasty established by Simon Maccabeus that ruled Israel independently from 140-37 B.C.E.

The religion and culture of Jews. It emerged as the descendant of ancient Israelite Religion, and is characterized by monotheism and an adherence to the laws present in the Written Torah (the Bible) and the Oral Torah (Talmudic/Rabbinic tradition).

the head god of the Roman pantheon, god of sky and thunder

Persons belonging to the ancient Parthian Empire in Persia (modern-day Iran), which lasted from the third century B.C.E. to the third century C.E.

the people from whom an individual is descended

Opposed to pictorial representations or depictions.

The Nazi secret police

The historical period from the beginning of Western civilization to the start of the Middle Ages.

A gospel is an account that describes the life of Jesus of Nazareth.

The site in Jerusalem of the First and Second Temples, according to the Bible.

 NEH Logo
Bible Odyssey has been made possible in part by the National Endowment for the Humanities: Exploring the human endeavor
Any views, findings, conclusions, or recommendations expressed in this website, do not necessarily represent those of the National Endowment for the Humanities.