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53 pages 1 hour read

Martin Dugard, Bill O'Reilly

Killing Jesus: A History

Nonfiction | Book | Adult | Published in 2013

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Book 2, Chapters 9-11Chapter Summaries & Analyses

Book 2: “Behold the Man”

Book 2, Chapter 9 Summary

Jesus comes to the fishing town of Capernaum to speak to the people. However, the town, a major travel hub, is too busy and loud for him to get anyone’s attention. Jesus finds Simon and his brother Andrew, two men he had previously met in the summer, dejected at the docks because they had caught no fish the whole day. Jesus tells Simon to take him out in the boat a little way from the dock, and Simon agrees. Jesus preaches from the boat, and his voice carries to everyone at the waterfront. After he is finished teaching, he tells Simon to go to deeper water and cast out his nets. Simon pulls in so many fish that the nets “start to break” (138). Simon becomes Jesus’s first disciple after this event, and Jesus renames him Peter. By 28 CE, Jesus selects eleven other men to follow him, including three more fishermen, since they are multilingual from their fishing travels and can reach larger audiences. The group also includes Matthew, a despised tax collector who worked for Rome, and Judas Iscariot, the only disciple not from Galilee. The area of Galilee is only about 30 by 40 miles, and word spreads quickly of the Nazarene preacher Jesus, who bases his operations in Capernaum. Word also spreads to the Roman governor Pontius Pilate and to Herod Antipas of a “potential Jewish rebel” (141). The Jewish religious authorities are now paying close attention to Jesus, as are the Roman occupiers.

Jesus gives the Sermon on the Mount to a rapt audience. He calls the poor and the meek “blessed” and rails against the cruelty of the powerful, promising justice in a heavenly kingdom. The words are so powerful that even the Roman military officer in charge of Capernaum publicly declares himself a follower of Jesus.

Later, Jesus is invited to the home of Simon, a Pharisee who feels contempt for him. Simon attempts to trick Jesus into saying something blasphemous so he can be denounced.

Mary Magdalene, whom the book’s authors characterize as a sex worker, enters the home, pours perfume on Jesus’s feet, and cleans them with her hair. Jesus points out to Simon the respect Mary shows him in contrast to Simon’s disrespect, and he states that Mary’s sins are forgiven, while Simon’s are not. This is a radical departure from Jewish law, which states that sins are only forgiven through ritual sacrifice at the Temple.

John the Baptist, meanwhile, rots in Herod Antipas’s dungeons, where he has been held for two years. He is desperate to know whether Jesus is the Messiah he had prophesied. He sends two of his faithful disciples to Jesus to ask, and they return with a message from Jesus affirming it. John is at peace. Later, Herod Antipas holds a dinner, where his stepdaughter Salome entertains the guests by dancing skillfully. Enchanted, Herod offers her anything she wants, up to half of his kingdom. Salome confers with her mother Herodias, who asks for the head of John the Baptist. Knowing the act will be unpopular, Herod reluctantly agrees and executes the Baptist.

Book 2, Chapter 10 Summary

Jesus, aware that claiming to be a king would invite execution by the Romans, is careful to no longer say that he is the Christ. Herod Antipas and Pontius Pilate are both nervous about the growing influence of Jesus, but not as worried as the Temple authorities, who see Jesus as a “very clear and present danger” (154). Jesus’s teachings are a threat to the Pharisees, Sadducees, teachers and scribes of the Temple. However, in order to maintain the appearance of holiness, they cannot simply kill him: They have to trick him into committing a crime of some kind. They resolve to follow him and find a suitable violation. Pharisees and scribes travel from Jerusalem to Galilee to do so. They attempt to catch him in a violation, but nothing sticks, and they observe that the common people adore Jesus and seek him out for healing. The Temple priests are enraged to find that Jesus flouts some of the commandments the priests have added to Moses’s original 10, arguing that the commandments are “absurd.” They attempt to entrap Jesus by pointing out that he does not wash his hands before eating in a prescribed ritual. Jesus responds that nothing that goes into a man can make him unclean, only what comes out of him. This is a direct attack on the Pharisees, who dictate every aspect of Jewish cleanliness. By contradicting their claims, Jesus implies that they are unclean.

Jesus’s disciples are uneasy at the obvious animosity between their leader and the Pharisees. They ask Jesus why he antagonizes them and Jesus responds that the evil in a man’s heart makes him unclean, and nothing else. This disturbs Jesus’s disciple Judas Iscariot, who is secretly embezzling money from the other disciples. Judas joined Jesus in the expectation that Jesus would amass enough followers to overthrow the Roman occupiers, and he is frustrated that Jesus is apparently content to heal the sick and help the poor, not wage war.

Jesus leaves Galilee and takes the disciples with him to Caesarea Philippi, a different kingdom. There, Jesus tells the disciples that he is destined to be rejected by the Jewish religious authorities. The disciples are confused, since no one could be a Jewish Messiah without the backing of the priests. Jesus confuses them further by stating that he will be killed, and after three days, resurrected.

Book 2, Chapter 11 Summary

Pontius Pilate travels from his fortress in Caesarea to Jerusalem for the Feast of the Tabernacles, an important Jewish holiday. It is October, 29 CE. Pilate is not enthusiastic about the festival, but he dutifully makes an appearance in order not to anger Tiberius. Pilate has been prefect, or governor, of Judea for three years and has found the job to be stressful and full of “peril.” The Jewish leaders have Tiberius’s ear and are happy to blame Pilate for anything that goes wrong, so Pilate is determined to give them nothing to complain about. His willingness to quell dissent with violence has made him unpopular with the Jewish people.

However, Pilate has an unlikely ally: Caiaphas, the high priest and leader of the “Jewish judicial court known as the Sanhedrin” (169). A cunning politician, Caiaphas acts loyal to the Jewish people while befriending Tiberius and Pilate to bolster his own status. Caiaphas capitulates to Rome in return for Pilate allowing him to run the Temple undisturbed. Caiaphas uses the Temple to enrich himself and his allies, widening the gap between the rich priests and the working poor in Jerusalem. Pilate and Caiaphas are both aware of the danger Jesus poses to their fragile balance of power, and therefore they plan to arrest him when he enters the city.

Jesus, however, decides to remain in Galilee for the Feast of the Tabernacles. His disciples enter Jerusalem without him, much to the frustration of the Jewish ruling class. Rumors about Jesus fill the city. Halfway through the week-long festival, Jesus enters Jerusalem in secret. He enters the Temple courts and begins to preach. Though Temple guards come to arrest him, they are confused by Jesus’s words and cannot find a reason to bring him in. The religious leaders are enraged that Jesus dares to teach inside the Temple, a privilege reserved for priests. They dismiss the idea that a prophet could come from the poor region of Galilee. For the rest of the festival, Jesus preaches, and pilgrims spread news of him as they return to their homes in Egypt, Syria, Greece, and Rome. They believe that he is a warrior who will defeat the Roman occupation. They wait for news of Jesus entering Jerusalem on a donkey, an agreed-upon sign of the Messiah based on a prophecy of Zechariah.

The Pharisees in Jerusalem are alarmed by the sudden popularity of Jesus. They worry that if Jesus creates unrest, the Romans will come in and take power from the Pharisees as punishment for allowing it.

Book 2, Chapters 9-11 Analysis

These chapters illustrate The Interplay of Religion and Politics as religious and political authorities work together to accomplish their goals, particularly in their mutual fear of figures who challenge the status quo. Jesus’s growing influence in Galilee and beyond increasingly troubles both Jewish religious leaders and Roman political authorities. His teachings, in which he exalts the poor and criticizes the powerful, resonate with the oppressed while implicitly challenging the established power structures. This tension is clearly political, as his words have the potential to stir unrest among the Jewish populace under Roman rule.

The Roman governor Pontius Pilate and Herod Antipas also recognize the political implications of Jesus’s rise. Jesus is seen as a potential Jewish rebel, which alarms both Roman and Jewish authorities. Pilate’s caution toward Jesus stems from his mandate to keep Judea stable, while Herod’s reaction is rooted in his loyalty to Rome and fear of losing control over the Jewish population. The situation becomes more delicate because the Jewish priests, while aiming to maintain their own power, collaborate with the Romans to suppress potential threats to the imperial order. The interplay is further evident in Caiaphas’s alliance with Pilate. Caiaphas, the high priest, benefits from Roman support, using the Temple as a means of enriching himself and maintaining political power. His fear of Jesus threatening this delicate balance shows how deeply intertwined religious authority and Roman political control have become, where spiritual leadership is co-opted for political gain.

In contrast to these self-interested rulers, Jesus presents Leadership as a Form of Service. His mode of leadership prioritizes the poor, emphasizes moral integrity over ritualistic cleanliness, and calls for a reimagining of justice and power. His rejection of established hierarchies and his moral critique of the Pharisees’ laws undermine the legitimacy of the ruling religious authorities. Since Herod Antipas and Pontius Pilate both represent political leadership grounded in fear and control, they have a mutual need to suppress Jesus’s message. Herod’s execution of John the Baptist illustrates how he uses political power to eliminate perceived threats, even if doing so is unpopular. Pilate, meanwhile, is a cautious and calculating ruler, aware that his position in Judea is precarious. He uses violence to quell dissent and relies on his alliance with the Jewish ruling class to maintain control. Pilate and Herod’s leadership reflects a common theme of governance based on coercion and self-preservation rather than justice or popular support.

The Pharisees and other religious leaders also serve as a representation of corrupt leadership. Their authority is tied to enforcing strict religious laws, but Jesus exposes their hypocrisy by showing that their laws benefit only themselves and maintain the oppression of the people. Jesus’s interactions with them, such as his critique of their hand-washing rituals, highlight the tension between true moral leadership and the superficial authority exercised by these religious figures.

As stories coalesce around Jesus, John the Baptist, and Pontius Pilate, the book explores The Power of Narrative to Define Character. Jesus is rapidly evolving from a local preacher to a figure of messianic significance. His actions and teachings begin to attract followers not only from the Jewish community but also from the Roman military, as seen when a Roman officer declares himself a follower of Jesus. This growing support among the people threatens the established authorities, and rumors spread of Jesus being the prophesied Messiah who will overthrow the Romans. However, Jesus is careful not to openly declare himself as such, aware that claiming kingship would bring Roman retribution. The contrast between his growing spiritual authority and the fear it inspires in both political and religious leaders shows how a historical figure’s reputation can expand rapidly, altering their role from that of a teacher to that of a revolutionary.

John the Baptist, though imprisoned and eventually executed, continues to be a crucial figure in shaping the understanding of Jesus. John’s legacy as a prophet who foretold the coming of the Messiah endures, and his eventual confirmation that Jesus is the Messiah brings him peace before his death. John’s martyrdom cements his role as a figure who opposed corrupt authority, reinforcing his legacy as a righteous but tragic leader.

Pontius Pilate’s character also evolves as a leader under constant pressure. Pilate’s pragmatism is highlighted in his uneasy alliance with Caiaphas, as both men aim to suppress any disruption caused by Jesus. Pilate’s concern for maintaining his position in Judea, as well as his violent reputation among the Jewish people, paints him as a ruler whose authority is tenuous and dependent on avoiding any significant challenges to Roman control. His increasing awareness of Jesus’s popularity and potential to cause unrest foreshadows his later role in Jesus’s trial and crucifixion.

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