Early Life and Ascension to Power

Herod Archelaus from Guillaume Rouillé’s Promptuarii Iconum Insigniorum

Herod Archelaus, son of Herod the Great by Malthace, emerged as a significant figure in the landscape of Judean history during the infancy of Jesus Christ. The biblical account captures the essence of his rule from the perspective of its impact on the Holy Family. Following the death of Herod the Great, Archelaus was appointed as the ruler of Judea, Samaria, and Idumea, territories of considerable importance, including the pivotal cities of Jerusalem, Samaria, Joppa, and Caesarea.

Scriptural References and Decision-Making of Joseph

The Gospel of Matthew provides insight into the early decisions made by the family of Jesus in response to the rule of Archelaus. Joseph, upon learning of Archelaus’ ascension to power during their sojourn in Egypt, opted to avoid Judea. He instead chose Nazareth in Galilee as the family’s home, thereby positioning Jesus outside of Archelaus’ jurisdiction. This decision underscores the notoriety of Archelaus’ rule and its direct influence on the early life of Jesus (Matthew 2:22-23).

Domain of Herod Archelaus as was given to him by Augustus after the death of King Herod the Great.

Reign and Rule

Archelaus’ governance is marked by attempts to solidify his power, including an appeal to Augustus in Rome amidst opposition from his brother and a delegation of Jews. Despite the challenges, he managed to retain power, though not as a king but as an ethnarch, reflecting a status higher than a tetrarch but still under Roman oversight. This distinction, however, does not diminish his authoritative role, as he was indeed “reigning” in the practical sense, highlighted by the local army’s proclamation of him as king.

Tyrannical Leadership

Archelaus’ reign was characterized by acts of cruelty and decisions that alienated him from the Jewish populace. His ruthless suppression of a riot in the temple, resulting in the deaths of 3,000 Jews, and his disregard for Jewish law in matters of divorce and remarriage, are testament to his unpopular and harsh rule. These actions, along with the instability he brought to the high priesthood, significantly marred his reputation and leadership.

Downfall and Historical Impact

Persistent complaints from both Jews and Samaritans about Archelaus’ tyrannical governance culminated in a Roman investigation, leading to his eventual banishment. This pivotal moment in Judea’s history marked the end of Herodian rule over Judea, transitioning the region to direct Roman governance through appointed governors. The reign of Archelaus not only influenced the immediate circumstances surrounding the early life of Jesus but also contributed to the broader socio-political shifts that set the stage for the Roman period in Judea’s history.

Archelaus’ rule and its implications provide a complex backdrop to the New Testament narrative, reflecting the intricate interplay of politics, family dynamics, and the fulfillment of biblical prophecy. His governance, though brief and fraught with controversy, is a critical component of understanding the historical context within which the gospel events unfolded.

The Historical and Archaeological Evidence

The historical and archaeological evidence concerning Herod Archelaus, son of Herod the Great and ruler of Judea, corroborates the biblical narrative and enriches our understanding of the period. Josephus, a Jewish historian from the first century C.E., provides a detailed account of the transition of power following Herod the Great’s death, highlighting the division of his kingdom among his sons. Archelaus inherited Judea, Jerusalem, Samaria, and Idumea, while his brother Antipas received Galilee.

Josephus, First Century Jewish Historian

Josephus also records an incident reflecting Archelaus’ brutal approach to governance, akin to that of his father. During a Passover celebration, a confrontation between worshipers and Archelaus’ soldiers led to the slaughter of about three thousand men, showcasing the ruler’s harsh response to dissent. This event underscores the oppressive atmosphere under Archelaus’ rule, contributing to the broader historical context of the New Testament narrative.

Josephus writes:

Archelaus, however, … sent out his whole army, including the cavalry.… His cavalry killed some three thousand men. (Jewish Antiquities 17.213–218)

Coin minted during the reign of Herod Archelaus.

Archelaus’ reign, however, was short-lived. His tyranny and cruelty drove the Jewish and Samaritan leaders to appeal to Caesar Augustus, who subsequently exiled Archelaus to Gaul in 6 C.E., placing Judea under direct Roman administration. This shift significantly impacted the sociopolitical landscape of Judea, setting the stage for the Roman governance that would be a backdrop to the ministry of Jesus Christ.

Archaeological findings, including numerous coins bearing Archelaus’ name, further affirm his historical existence and rule. The discovery of 176 coins at the fortress-palace of Masada alone offers tangible evidence of Archelaus’ reign and the extent of his influence.

In conclusion, the historical records from Josephus and archaeological discoveries provide substantial evidence of Archelaus’ rule in Judea, confirming the biblical account of his governance. This evidence not only verifies the existence of Archelaus as a historical figure but also illuminates the challenging political and social environment of Judea during the early first century C.E.

Secular History

Josephus records that Herod the Great, Archelaus’ father, died in Jericho. Right before his last journey there, he got caught up in a major controversy. He had placed a golden eagle over the Temple’s entrance, which many saw as sacrilegious. This eagle was torn down. Two teachers and around 40 young people involved were caught and burned alive. Herod justified his actions and criticized the Hasmonean dynasty that came before him. He eliminated all the Hasmonean men, continuing a feud with the Pharisees, who criticized the Hasmoneans for their Greek heritage under Alexander Jannaeus and Queen Salome.

Josephus then describes Archelaus’ early rule, around Passover in 1 B.C.E. Dressed in white and sitting on a golden throne, Archelaus tried to win over the Jerusalem residents by suggesting tax reductions and releasing those imprisoned by Herod. However, the mood shifted, and the crowd demanded justice for the execution of the teachers and youths and for a new High Priest, one “of greater piety and purity,” though it’s unclear who they had in mind. Archelaus agreed but grew upset at the crowd’s bold demands. He urged for calm, promising everything would be resolved once Caesar Augustus confirmed him as king.

After leaving to dine with his friends, Archelaus found himself amidst growing unrest as night fell and loud mourning filled the city for the executed teachers. The situation escalated with people flocking to the temple, their cries of grief turning to anger. Thackeray’s translation of Josephus notes that the leaders of this mourning were actively recruiting others within the temple, though their identities remain unspecified.

In response, Archelaus dispatched a general, some officials, and eventually a tribune commanding a cohort to quell the protesters, urging them to cease their unrest until his return from Rome. However, these envoys were met with violence, stoned by the crowd, resulting in numerous deaths. Those responsible then casually resumed their temple sacrifices as if nothing had occurred, leaving the specifics of these ritual performers unstated by Josephus. In a drastic move past midnight, Archelaus commanded his entire army to march on the city and temple, leading to a massacre of 3000 people and the proclamation that Passover celebrations were to be halted.

Archelaus hurried to Rome to secure his position but was confronted by familial opposition, including his brother Antipas, who contested his sincerity in mourning their father and criticized his harsh tactics, suggesting they posed a risk not only to Jerusalem’s worshippers but also to Caesar’s authority. Antipas pointed out Archelaus’ premature kingly behavior before receiving official sanction from Caesar.

In a crucial moment, Nicolaus of Damascus defended Archelaus to Caesar, asserting that the late alteration in Herod’s will, which favored Archelaus over Antipater, was Herod’s genuine intent. This change, argued Nicolaus, was made while Herod was fully coherent and intentionally left Caesar to make the final judgment. The testament modification, noted from Jericho by Ptolemy, who was in charge of Herod’s seal and Nicolaus’s brother, underscored Herod’s final decisions. Nicolaus had long been a close advisor to Herod and was a staunch supporter of Rome.

Archelaus kneels before Augustus (Jan Luyken, 1704)

Following the discussions, Archelaus humbly prostrated himself before Caesar, who acknowledged Archelaus’s right to succeed Herod, bestowing upon him the title of ethnarch rather than king, thereby partitioning the kingdom in a manner that would eventually strengthen Rome’s hold over the region.

Consequently, Archelaus was designated the ruler of Judea under his father’s latest will, despite an earlier version favoring Antipas. Although initially recognized as king by the local military, Archelaus refrained from accepting the title without Caesar Augustus’s endorsement. Despite opposition from Antipas and many Jews wary of Archelaus’s brutal history, notably the massacre of 3000 individuals, Augustus granted him dominion over the key regions of Samaria, Judea, and Idumea in 1 B.C.E., with the title of ethnarch.

Archelaus’s marital life began with Mariamne, possibly Mariamne III, and following their divorce, he married Glaphyra, previously wedded to both his brother Alexander and Juba, the king of Mauretania. This breach of Jewish law, coupled with his ongoing harsh governance, led to complaints to Augustus by the Jewish population. These actions contributed to Archelaus’s eventual downfall and banishment to Vienna (now Vienne) in Gaul ten years into his rule, leading to the transformation of Samaria, Judea, and Idumea into the Roman province of Judaea.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).