The Herodians were one of the Jewish parties of Jerusalem and Judea during the human lifetime of Jesus Christ, the others being the Pharisees, Sadducees, Zealots and Essenes. Unlike the others however, the Herodians were primarily a political group, rather than religious - as their name implies, the Herodians were supporters of The Herods, and rule from Rome (see Ancient Empires - Rome). While the Pharisees and Sadduccees opposed Jesus Christ because they viewed Him as a competitor for religious leadership of the people, the collaborationist Herodians opposed the Messiah because they viewed His growing popularity as a political threat to their Roman masters.
The Herodians joined with the Pharisees to oppose Jesus Christ, even after witnessing His miracles:
"Again He entered the Synagogue, and a man was there who had a withered hand. And they watched Him, to see whether He would heal him on the Sabbath, so that they might accuse Him. And He said to the man who had the withered hand, "Come here."
"And He said to them, "Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?" But they were silent."
"And He looked around at them with anger, grieved at their hardness of heart, and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. The Pharisees went out, and immediately held counsel with the Herodians against Him, how to destroy Him."
"Jesus withdrew with His disciples to the sea, and a great multitude from Galilee followed; also from Judea and Jerusalem and Idumea and from beyond the Jordan and from about Tyre and Sidon a great multitude, hearing all that He did, came to Him." (Mark 3:1-8 RSV)
Jesus' famous "Render to Caesar the things that are Caesar's, and to God the things that are God's" was in response to an attempted set-up by the Herodians and Pharisees:
"And they sent to Him some of the Pharisees and some of the Herodians, to entrap Him in his talk. And they came and said to Him, "Teacher, we know that You are true, and care for no man; for You do not regard the position of men, but truly teach The Way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?"
"But knowing their hypocrisy, He said to them, "Why put Me to the test? Bring me a coin, and let Me look at it." And they brought one. And He said to them, "Whose likeness and inscription is this?"
"They said to Him, "Caesar's."
"Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."
"And they were amazed at Him." (Mark 12:13-17 RSV)
The Herodians were a sect or party mentioned in the New Testament as having on two occasions--once in Galilee, and again in Jerusalem--manifested an unfriendly disposition towards Jesus (Mark 3:6, 12:13; Matthew 22:16; cf. also Mark 8:15, Luke 13:31-32, Acts 4:27).
In each of these cases their name is coupled with that of the Pharisees. According to many interpreters the courtiers or soldiers of Herod Antipas ("Milites Herodis," Jerome) are intended; but more probably the Herodians were a public political party, who distinguished themselves from the two great historical parties of post-exilian Judaism (Pharisees and Sadducees) by the fact that they were and had been sincerely friendly to Herod the Great, the King of the Jews, and to his dynasty (cf. such formations as "Caesariani," "Pompeiani").
It is possible that, to gain adherents, the Herodian party may have been in the habit of representing that the establishment of a Herodian Dynasty would be favourable to the realization of the theocracy; and this in turn may account for Tertullian's (De praescr.) allegation that the Herodians regarded Herod himself as the Messiah. The sect was called by the Rabbis Boethusians as being friendly to the family of Boethus, whose daughter Mariamne was one of Herod the Great's wives.
Priestly party under the reign of King Herod and his successors; called by the Rabbis "Boethusians," as adherents of the family of Boethus, whose daughter Mariamne was one of the wives of King Herod, and whose sons were successively made high priests by him. They followed the Sadducees in their opposition to the Pharisees, and were therefore often identified with the former (see Grätz, "Gesch." 4th ed., iii. 2, 693; Boethusians). According to the Gospels, their plot against the life of Jesus was supported by the Pharisees (Mark iii. 6, xii. 13; Matt. xii. 16); wherefore Jesus warned his disciples, saying "Beware of the leaven of the Pharisees and of the leaven of Herod" (Mark viii. 15; Matt. xvi. 6 has "Pharisees" and "Sadducees"). "Leaven" is explained in Matt. xvi. 12 to mean "teaching," that is, "bad teaching" (comp. "se'or sheba-'isah" = "the leaven in the dough," corresponding to the "yeẓer ha-ra'"; Ber. 17a). This shows that the Herodians represented a religious party. In Luke xii. 1 the Herodians have been omitted altogether, and the Pharisees alone are represented as the enemies of Jesus; and in Luke xx. 19 the scribes and chief priests are mentioned in place of the Pharisees and the Herodians (see also Mark xii. 13; Matt. xxii. 15-16).
The Herodians were political partisans of Herod Antipas, the son of Herod the Great. They favored the policies of Herod. Herod was dependent on the Roman power and his adherents therefore maintained the propriety of paying tribute to Caesar which the Pharisees denied. The Herodians were keenly opposed to Jesus and Jesus opposed to them. The group was probably formed under Herod the Great and held to the right to pay homage to a sovereign who might be able to bring the friendship of Rome and other advantages, but who had personally no title to reign by law and by religion. On this question they differed from the Pharisees. They were something more than a political party, something less than a religious sect. They were not opposed to idolatrous worship, were in favor of instituting pagan games and denied any future life.
King Herod the Great
Herod (73-4 BCE) was the pro-Roman king of the small Jewish state in the last decades before the common era. He started his career as a general, but the Roman statesman Mark Antony recognized him as the Jewish national leader. During a war against the Parthians, Herod was removed from the scene, but the Roman Senate made him king and gave him soldiers to seize the the throne. As 'friend and ally of the Romans' he was not a truly independent king; however, Rome allowed him a domestic policy of his own. Although Herod tried to respect the pious feeling of his subjects, many of them were not content with his rule, which ended in terror. He was succeeded by his sons.
Herod the Great I Herod the Great II Herod Archelaus Herod Antipas Philip Herod Agrippa Julius Marcus Agrippa
Herod's kingdom (©**)
Herod's reignHerod's monarchy was based on foreign weapons; the start of his reign had been marked by bloodshed. His first aim was to establish his rule on a more solid base. Almost immediately, he sent envoys to the Parthian king to get Hyrcanus back from Babylon. The Parthian king was happy to let the old man go, because he was becoming dangerously popular among the Jews living in Babylonia. Although Hyrcanus was unfit to become high priest again, Herod kept his father-in-law in high esteem. The support of the old monarch gave an appearance of legality to his own rule.
The new king started an extensive building program: Jews could take pride in the new walls of Jerusalem and the citadel which guarded its Temple. (This fortress was called Antonia, in order to please Herod's patron Mark Antony.) Coins were minted in his own name and showed an incense burner on a tripod, intended to signify Herod's care for the orthodox Jewish cult practices. These coins had a Greek legend -HÈRÔDOU BASILEÔS- which indicates that Herod considered his standing abroad. And the new king continued to please the Romans, to make sure that they would continue their support. He sent lavish presents to their representative in the East, Mark Antony, and to his mistress, the Egyptian queen Cleopatra.
These gifts almost were Herod's undoing. The relations between on the one hand Mark Antony and Cleopatra in the East and on the other hand Octavian and the Senate in the West became strained, and civil war broke out in 31. It did not last very long: in August, the western leader defeated the eastern leader, who fled to Alexandria. For the first time in his life, Herod had aligned himself with a looser.
He managed to solve this problem, however. First, he had Hyrcanus executed, making sure that no one else could claim his throne. Then, he sailed to the island of Rhodes, where he met Octavian. In a brilliant speech, Herod boasted of his loyalty to Mark Antony, and promised the same to the new master of the Roman Empire. Octavian was impressed by the man's audacity, confirmed Herod's monarchy, and even added the coast of Judaea and Samaria to his realm. Actually, Octavian did not have much choice: his opponents were still alive, and if he were to pursue them to Egypt, Herod could be a useful ally. As it turned out, Mark Antony and Cleopatra preferred death to surrender, and Octavian became the only ruler in the Roman world. Under the name Augustus, he became the first emperor. He rewarded his ally with new possessions: a.o. Jericho and Gaza, which had been independent.
Herod's position was still insecure. He continued his building policy to win the hearts of his subjects. (A severe earthquake in 31 BCE had destroyed many houses, killing thousands of people.) In Jerusalem, the king built a new market, an amphitheater, a theater, a new building where the Sanhedrin could convene, a new royal palace, and last but not least, in 20 BCE he started to rebuild the Temple. And there were other cities where he ordered new buildings to be placed: Jericho and Samaria are examples. New fortresses served the security of both the Jews and their king: Herodion, Machaereus and Masada are among them.
But Herod's crowning achievement was a splendid new port, called Caesarea in honor of the emperor (the harbor was called Sebastos, the Greek translation of 'Augustus'). This magnificent and opulent city, which was dedicated in 9 BCE, was build to rival Alexandria in the land trade to Arabia, from where spices, perfume and incense were imported. It was not an oriental town like Jerusalem; it was laid out on a Greek grid plan, with a market, an aqueduct, government offices, baths, villas, a circus, and pagan temples. (The most important of these was the temple where the emperor was worshipped; it commanded the port.) The port was a masterpiece of engineering: its piers were made from hydraulic concrete (which hardens underwater) and protected by unique wave-breaking structures.
Although Herod was a dependent client-king, he had a foreign policy of his own. He had already defeated the Arabs from Petra in 31, and repeated this in 9 BCE. The Romans did not like this independent behavior, but on the whole, they seem to have been very content with their king of Judaea. After all, he sent auxiliaries when they decided to send an army to the mysterious incense country (modern Yemen; 25 BCE). In 23, Iturea and the Golan heights were added to Herod's realms, and in 20 several other districts.
With building projects, the expansion of his territories, the establishment of a sound bureaucracy, and the development of economic resources, he did much for his country, at least on a material level. The standing of his country -foreign and at home- was certainly enhanced. However, many of his projects won him the bitter hatred of the orthodox Jews, who disliked Herod's Greek taste - a taste he showed not only in his building projects, but also in several transgressions of the Mosaic Law.
The orthodox were not to only ones who came to hate the new king. The Sadducees hated him because he had terminated the rule of the old royal house to which many of them were related; their own influence in the Sanhedrin was curtailed. The Pharisees despised any ruler who despised the Law. And probably all his subjects resented his excessive taxation. According to Flavius Josephus, there were two taxes in kind at annual rates equivalent to 10.7% and 8.6%, which is extremely high in any preindustrial society (Jewish Antiquities 14.202-206). It comes as no surprise that Herod sometimes had to revert to violence, employing mercenaries and a secret police to enforce order.
Coin of king Herod (British Museum)
On moments like that, it was clear to anyone that Herod was not a Jewish but a Roman king. He had become the ruler of the Jews with Roman help and he boasted to be philokaisar ('the emperor's friend'), entertaining Agrippa, Augustus' right-hand man. On top of the gate of the new Temple, a golden eagle was erected, a symbol of Roman power in the heart of the holy city resented by all pious believers. Worse, Augustus ordered and paid the priests of the Temple to sacrifice twice a day on behalf of himself, the Roman senate and people. The Jewish populace started to believe rumors that their pagan ruler had violated Jewish tombs, stealing golden objects from the tomb of David and Solomon.
Herod concluded ten marriages, all for political purposes. They were probably all unhappy. His wives were:
Doris, from an unknown family in Jerusalem: married c.47, sent away 37; recalled 14, sent away 7/6.
She was the mother of Antipater, who was executed in 4.
The Hasmonaean princess Mariamme I: married 37, executed in 29/28. According to Flavius Josephus, Herod was passionately devoted to this woman, but she hated him just as passionately.
Five children: Alexander, Aristobulus, a nameless son, Salampsio and Cyprus.
An unknown niece: married 37. No children.
An unknown cousin: married c.34/33. No children.
The daughter of a Jerusalem priest named Simon, Mariamme II: married 29/28, divorced 7/6.
They had a son named Herod.
A Samarian woman named Malthace: married 28, died 5/4.
Their children were Antipas, Archelaus and Olympias.
A Jerusalem woman named Cleopatra: married 28.
They had two sons named, Herod and Philip.
Pallas: married 16.
They had a son named Phasael.
Phaedra: married 16.
They had a daughter named Roxane.
Elpis: married 16.
They had a daughter named Salome.
Herod's reign ended in terror. The monastery at Qumran, the home of the Essenes, suffered a violent and deliberate destruction by fire in 8 BCE, for which Herod may have been responsible. When the king fell ill, two popular teachers, Judas and Matthias, incited their pupils to remove the golden eagle from the entrance of the Temple: after all, according to the Ten Commandments, it was a sin to make idols. The teachers and the pupils were burned alive. Some Jewish scholars had discovered that seventy-six generations had passed since the Creation, and there was a well-known prophecy that the Messiah was to deliver Israel from its foreign rulers in the seventy-seventh generation (more...). The story about the slaughter of infants of Bethlehem in the second chapter of the Gospel of Matthew is not known from other sources, but it would have been totally in character for the later Herod to commit such a terrible act.
A horrible disease (probably a cancer-like affection called Fournier's gangrene) made acute the problem of Herod's succession, and the result was factional strife in his family. Shortly before his death, Herod decided against his sons Aristobulus and Antipater, who were executed in 7 and 4 BCE, causing the emperor Augustus to joke that it was preferable to be Herod's pig (hus) than his son (huios) - a very insulting remark to any Jew.
However, the emperor confirmed Herod's last will. After his death in 4 BCE, the kingdom was divided among his sons. Herod Antipas was to rule Galilee and the east bank of the Jordan as a tetrarch; Philip was to be tetrarch of the Golan heights in the north-east; and Archelaus became the ethnarch ('national leader') of Samaria and Judaea. Herod was buried in one of the fortresses he had build, Herodion. Few will have wept.
LiteratureThe most important ancient source for the rule of king Herod was written by Flavius Josephus: the Jewish War and the Jewish Antiquities. Both books are based on the history of Nicolaus of Damascus, king Herod's personal secretary. Modern literature: Nikos Kokkinos, The Herodian Dynasty. Origins, Role in Society and Eclipse (1998 Sheffield) and D.W. Roller, The Building Program of Herod the Great (1998) supplement each other.
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