The Expected King
in 63, b.c.e. jerusalem & palestine were under occupation of the pagan romans, to start a new period of torture, abuse and suffering for the children of israel. the people who had waited long for a great savior to return the lost kingdom and the ruling power to them.
the children of israel awaited the fulfillment of the prophecies given by jacob, moses and david and other prophets regarding the "expected prophet". they had no doubt in the "victorious king and prophet" appearance, the prophet who will lead his followers to the glory of life and the happiness of the hereafter. therefore, when the great jesus (pbuh) came, and when they saw the miracles that god allowed him to perform, many of them followed him (pbuh), hoping that he is the "victorious great prophet", the "savior prophet". this is a fact clearly understood by those who are acquainted with the sayings of the jews who were contemporary with jesus (pbuh).
the holy scriptures told us about some of those who awaited the "victorious expected king". simeon was one of them, described by luke "and, behold, there was a man in jerusalem, whose name was simeon; and the same man was just and devout, waiting for the consolation of israel: and the holy spirit was upon him." (luke: 2:25), simeon was one of those who were awaiting salvation.
nathaniel, who openly confessed to jesus (pbuh) about his feelings and his thoughts, was one of them, "nathaniel answered and said to him, rabbi, you are the son of god; you are the king of israel. jesus answered and said to him, because i said to you, i saw you under the fig tree, do you believe? you shall see greater things than these." (john: 1/49- 50)
when the rumors that jesus (pbuh) was crucified spread, some of them were very sad because the salvation they hoped for had ended. when jesus (pbuh) –disguised- appeared to two of the disciples after resurrection they were surprised, "and he said unto them, what manner of communications are these that you have one to another, as you walk, and are sad? one of them, whose name was cleopas, answering said unto him, are you the only visitor in jerusalem, and has not known the things that happened there in these days? and he said unto them, what things? and they said unto him, concerning jesus of nazareth, which was a prophet mighty in deed and word before god and all the people: and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. but we trusted that it had been he which should have redeemed israel: and beside all this, to day is the third day since these things were done." (luke: 24/17-21). they were awaiting the salvation to come through him, as foretold in the scriptures of the torah about the coming of the "victorious king" that will free his people, and lead them to victory. in the contrary, they just heard of his crucifixion.
the disciples said to jesus (pbuh) after the resurrection, "when they therefore were come together, they asked of him, saying, lord, will you at this time restore again the kingdom to israel? and he said unto them, it is not for you to know the times or the seasons, which the father has put in his own power." (acts: 1/6-7). he meant that it is not the time for the "expected king”.
awad samaan said: " those who examined the relationship between the disciples, apostles and jesus (pbuh), will find that they only considered him as a man…they were waiting for the messiah, but the messiah, according to the ideas inherited from their ancestors, was nothing more than an excellent messenger sent by god.1
the people of israel, who waited long for the coming of the "victorious great prophet", thought that john the baptist was the expected messiah " and as the people were in expectation, and all men mused in their hearts of john, whether he was the christ, or not; " (luke: 3/15).
these crowds, who were waiting for salvation, when they saw jesus (pbuh), they said about him what they have said before about john the baptist "and said unto the woman, now we believe, not because of your saying: for we have heard him ourselves, and know that this is indeed the christ, the savior of the world." (john: 4/42).
andrews said to his brother simon, "he first found his own brother simon, and said unto him, we have found the messiah, which is, being interpreted, the christ." (john: 1/41). he, andrews, - as the priest al-khodary said:- "by this sentence, he meant nothing more than what a pious jew, who awaited the arrival of the messiah to save and free israel from the foreign slavery then refresh the spiritual life ". 1
the samaritan woman when she saw his wonders " the woman said unto him, i know that messiah will come, which is called christ: when he comes, he will tell us all things.” (john: 4/25-30).
this news had spread among the children of israel, until the high priests feared the revenge of the romans if they found out that the "victorious great expected messiah" appeared in the person of jesus (pbuh). therefore, they started to plan to frame him, accusing him of corrupting the nation, and claiming that he is the "expected savior", "then gathered the chief priests and the pharisees a council, and said, what do we? for this man does many miracles. if we let him thus alone, all men will believe on him: and the romans shall come and take away both our place and nation. and one of them, named caiaphas, being the high priest that same year, said unto them, you know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not." (john: 11/47-50).
then they said to pilate, "and they began to accuse him, saying, we found this fellow perverting the nation, and forbidding giving tribute to caesar, saying that he himself is christ a king. and pilate asked him, saying, are you the king of the jews? and he answered him and said, you said it. then said pilate to the chief priests and to the people, i find no fault in this man." (luke: 23/2-4). pilate found out that jesus (pbuh) was innocent of what they accused him, as he did not claim that he is the expected king of the jews.
1 christianity on the scale, by muhammad ezzat al-tahtawy, (27-29)
1 history of the christian ideology, by priest hanna gerges al-khodary, phd. (1/269)