those mine enemies, which would not that I should reign over them,
bring hither, and slay them before me. (Luke, 19, 27).
what ? This is the end of a parable, a story fabricated for teaching.
is it that simple ? Some questions.
Are there any circumstances where Jesus is considered as a potential
King of Jews ?
Yes, plenty. See for instance Matthew 2, 2, Matthew, 21, 4-5, Mark
15, 2, John, 19, 12, John, 19, 19, Acts, 1, 6.
Are there circumstances where Jesus preaches violence ?
Yes. Matthew, 10, 34, Luke, 22, 36.
What about Jesus' arrestation ?
It seems Jesus has decided to be arrested, not allowing his Apostles
to fight. And therefore, his purpose was not a terrestrial throne.
But let's read this in Mark, 14, whose version is the more realistic
one. Jesus does not say : "All right ! I want you
to arrest me." He says : "Are ye come out, as
against a thief, with swords and with staves to take me ? I
was daily with you in the temple teaching, and ye took me not :
but the scriptures must be fulfilled." Just imagine Jesus
wanted them not to arrest him but to follow him, to join him. What
could he say ? First, he had to recognize that they where not
here friendly. Then, he had to present them a good reason to do
so. What reason ? He could hardly find it but in scriptures.
But then the Apostles don't understand, and run away. We shall never
know what scriptures Jesus wanted to invoke.
What about "Render therefore unto Caesar the things which are
Someone asks Jesus to clarify his position : is he with or against
Romans ? "Is it lawful to give tribute unto Caesar,
or not ?" He eludes actually the question. Orthodox
Jews rejected Roman money because it showed a human image (Matthew,
What about Pilate's attitude ?
Jews want Pilate to judge and sentence Jesus to death. He is reluctant
to do so, but they force him by threatening him to alert Caesar
(Tiberius at the time). So what ? There is a king, Herod (for
Galilee). Jesus is supposed to want Herod's place. Pilate may prefer
Jesus to Herod, if he is more accepted by people (and as cooperative).
Is there any clue supporting this idea of Pilate hoping to replace
Herod by Jesus, and forsaking ?
Yes. Jesus' trial and sentence cause reconciliation between Herod
and Pilate : "And the same day Pilate and Herod were
made friends together : for before they were at enmity between
themselves." (Luke, 23, 12).
What about "My kingdom is not of this world"
The complete verse is : "Jesus answered, My kingdom is not
of this world : if my kingdom were of this world, then would
my servants fight, that I should not be delivered to the Jews :
but now is my kingdom not from hence." (John, 18, 36) When
it is said, in front of Pilate, it can be as well an acknowledgement
What about the resurrection ?
Crucifying was not necessarily lethal. There is an instance, in
Josephus, of a man who has been crucified, unhooked, and who survived.
An apparent death that mislead even doctors does happen even today.
What about miracles ?
It is quite common that miracles are more and more added to stories
about famous and worshiped persons. In Gospel, most miracles are
related concisely, and no astonishment is mentioned. There are two
exceptions. The first one is the resurrection. The second one is
the blind man cure, in John. There is an elaborated method :
"When he had thus spoken, he spat on the ground, and made
clay of the spittle, and he anointed the eyes of the blind man with
the clay. And said unto him, Go, wash in the pool of Siloam. He
went his way therefore, and washed, and came seeing." (John,
9, 6-7). Then, there is a long dispute about the sense of this event.
It is not absurd that some kind of cornea troubles can be cured
this way. Tacit says that the Roman emperor Vespasien cured one
day a blind man with his saliva.