The people of Samaria were now also caught up in the general euphoria and joined in the enthusiastic celebration of Jesus
as Messiah. Jesus made a triumphal progress through Samaria, starting in Caesarea Philippi and ending at the holy mountain Gerizim in Samaria. The Gospel accounts of Jesus’ entry into Jerusalem give an example of the enthusiasm with which the crowds greeted him.
The synoptic Gospels Matthew, Mark and Luke compress the whole story of Jesus into one year: the year between Jesus being proclaimed as Messiah in 35 AD and his execution in the spring of 36 AD. However, this year was preceded by a long period where Jesus worked as governor of Galilee.
The Absalom narrative in 2 Sam. 15ff, the oldest account of Jesus’ triumphal progress, mentions a cleverly planned rebellion. Whether this was really a rebellion is doubtful, however, and the topic will yield plenty of material for further discussions. Ant. 18.4.1; Mark 11:1-10 par.; 2 Sam. 15; 1 Kings 13:23ff.
After Jesus’ election as Philip’s successor, John the Baptist proclaimed that he was the Jewish Messiah: 1 Kings 13:23. The people of Galilee
hailed him as the King of Israel and Antipas was forced to flee from the furious population that associated themselves with Jesus: 2 Sam. 15:14. Jesus journeyed in triumph through Galilee to Samaria, the location of the old holy places of the northern Israelite kingdom.
During the Armenian crisis the citizens of Caesarea Philippi were seeking a successor for their city’s vacant throne;
Philip their prince had died in 33 AD. They chose Jesus who was living in exile, the ex-governor of Galilee, whom the citizens remembered as a devoted father of his country.
So Jesus was recalled from Tyre and appointed as the designated prince of Caesarea Philippi, referred to in the language of that time as the anointed one, the Messiah. In making this choice, the citizens of Caesarea Philippi linked it to the hope of political independence from Rome alongside the Parthian great power: Mark 8:27-30 par.
Literature: Hammer, Heinrich: Traktat vom Samaritanermessias. Studien zur Frage der Existenz und Abstammung Jesu, Bonn 1913 – Neumann, Johannes: Der Galiläische Messias, Hamburg 1986. – ibid.: Der Stern von Bethlehem aus der Sicht der Astronomie, der Geschichtswissenschaft und der antiken Astrologie, Radebeul 2005. – ibid.: War Jesus Statthalter von Galiläa?, Radebeul 2009, pp.1-40. – ibid.: War Markus ein Dichter?, in: ibid.: War Jesus Statthalter von Galiläa?, Radebeul 2009, pp.43-92. – Schille, Gottfried: Anfänge der Kirche. Erwägungen zur apostolischen Frühgeschichte, Munich 1966. – ibid.: Osterglaube, Berlin 1972
V 1 Antipas
Antipas does not feature in the dominant master narrative about the origins of Christianity.
In the new theses on the origin of Christianity, Antipas plays a decisive role as follows:
The Christian anticipation of the Messiah began with the Jewish prince Antipas who Jesus saw as the Messiah on earth for the Jews of his time.