Mat 22:16 the disciples sent him .. with the h
Mark 3:6 took counsel with the h against him to
supporters of the house of Herod Antipas, surely political Jews with influence with the king. The h. they allied with the Pharisees, despite being contrary, to find a way to surprise Jesus in some word that would serve to arrest him. The h. and the Pharisees were the ones who questioned Jesus about whether it was lawful to pay tribute to Caesar, Mt 22, 16-22; Mk 12, 13. When Jesus entered the synagogue and healed a man whose hand was paralyzed on the Sabbath, the Pharisees were lying in wait for him and when they left they conspired with the h. seeking to eliminate him, Mk 3, 6.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
A party that joined with the Pharisees to oppose Jesus (Mat 22:16; Mar 3:6; Mar 12:13). Apparently they were neither a religious sect nor a political party, but a group of Jews who supported the Herodian dynasty and thus the Roman government.
Source: Hispanic World Bible Dictionary
In the Gospels it is mentioned h. It is not explicitly stated that they were a sect of the Jews, but at least they acted as a group, for the Pharisees “counsel with the men” to destroy the Lord Jesus (Mar 3:6). They came to him and asked him the famous question about tribute to Caesar (Mat 22:16; Mar 12:13). The question, evidently, was a political trap that tried to put the Lord Jesus in conflict with the authorities. Most scholars understand that the name of h. It came to them because they supported the government of the Herodian dynasty, which was of Idumean origin but was favored by the Roman Empire. They had a Hellenizing tendency.
Source: Christian Bible Dictionary
type, RELI
vet, a Jewish political party addicted to the Herods. Since the Herodian princes were dependent on Rome, their supporters willingly submitted to the Roman power, and maintained that it was just to pay tribute to the emperors, which the Pharisees denied. However, both parties desired the continuation of the Jewish religion, and joined forces to oppose the work of Christ, the true Messiah (Mark 3:6; 12:13; Luke 12:20).
Source: New Illustrated Bible Dictionary
This was the name given to the rulers after Herod, recognized by Rome as tetrarchs, who divided up the kingdom from the year of his death, 4th BC, and according to his testament.
Archelaus remained with Judea until 6 AD. of Christ, in which he was deposed and exiled until his death on the 18th. His kingdom became an imperial province, governed directly from Rome by a Procurator (Pontius Pilate, 26 to 36).
Herod Antipas remained in Galilee, whose capital he built around 18 at Tiberias, on the west shore of the Lake.
He is the most quoted Herod in the Gospel (he executed John the Baptist, he despised Jesus). His kingdom lasted until his death in 39 AD when his kingdom was partitioned. Philip ruled in Iturea and Traconítis and lived until 34. He was succeeded by Agrippa I, from 37 to 44, and then Agrippa II until the end of the century, since he died in 93.
In the evangelical context, the Herodians or parties of Herod are spoken of twice (Mt. 22.16 and Mk. 3.6). They formed a group of followers of the Herodian kings, perhaps their officials or beneficiaries, but with little social significance outside of palace settings, if any.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
DJN
A
Herodian’s name appears three times in the NT: Mk 3,6 (no parallel in Mt and Lc); Mt 22.16=Mk 12.13 (no parallel in Lc). They are quoted as joining the Pharisees in their hostility toward Jesus. These Herodians should not be confused with the Jewish sect that regarded Herod the Great as the Messiah (Pseudo Tertullian, “Adversus omnes haereses”). E. Bikermann shows that such a sect was born from the imagination of heresiologists, considering as a Jewish sect’s doctrine about the Messiah a Jewish interpretation of Gn 49,10 according to which Herod would have been the one who put an end to the kingship or dominion of Judah. (HAAG-AUSEJO, from the Bible, col. 838).
The opinions are grouped into two classes: : they would be a well-defined group of the religious-political life of the first century in the Jewish society of Palestine. Along these lines, it has been suggested that the title “Herodian” means: members of Herod’s family, or of his court, or of his army: -a political-religious group similar to that of the Sadducees, Essenes, etc. . : they would be (the Herodians) a much more amorphous group (influential aristocrats) who would have a preference for Herod (Rowley). Mentioning them together with the Pharisees, as groups opposed to Jesus, would refer to a group of supporters of Herod Antipas, who, as friends of the Romans, played the same role in Galilee as the Sadducees in Jerusalem (compare Mt 16,6 with Mk 8,15). Flavius Josephus mentions the existence of such groups in the time of Herod 1 or the Great (cf. U. Kellermann, DENT, col. 1800). It would be a “non-historical retroprojection of circumstances existing in the time of Agrippa I, who maintained friendly relations with the Pharisees, or in the time of Agrippa li (U. Kellermann, ibid.)”. These opinions look as much to the phrases of Josephus as to the rabbinic tradition and the writings of the Fathers, but take little account of the Gospel of Mark.
Introducing an original theory by WJ Bennett, Jr.: Examines an important structural element in the Gospel of Mark, that is, the relationship of Jesus to John the Baptist. John’s relationship to Jesus in Mark’s gospel is that of herald to Messiah. Mark identifies John with Elijah, the prophet of the Messiah. The Son of man is identified with Jesus (Mk 1,6; 9,11-13). It is important to note that the center of John’s preaching in Mark is not penance, but conversion. It focuses on one who is “mightier than me.” The important thing in Mark is not the preaching of John, but the fate of John and Jesus. In many ways the destiny of these two eschatological figures is linked: a) Death of John in Mark 6. b) Both Elijah and the Son of man are destined to suffer before the inauguration of the Kingdom of God (Mk 9,11-13) . c) The homicidal vinedressers (Mk 12,1-12). John (in Mark) fulfills his destiny at the hands of Herod Antipas. Jesus, at the hands of Pontius Pilate, albeit at the instigation of the Pharisees, Sadducees, and other vaguely defined Jewish groups. It is this group (Herodians) that is the link between the enemies of John and those of Jesus. Finally, it is crucial to note that the “Herodians” appear in the gospel in a place that most seems to have been placed by the evangelist. Mk 3.6 may be an affirmation written by the evangelist at the end of the series of controversies that go from Mk 2 to 3.5. Another time the Herodians appear is in an introduction to another controversy: the question concerning the payment of tribute, which is also probably the product of the evangelist’s pen (12,13). Now, in light of the clear tendency to link the fate of John and that of Jesus, would it not be possible that this unmentioned group (the Herodians) was a product of Mark’s theological interest rather than a current and functional group of the village? In this perspective, it could be understood that the “Herodians” were a creation of Mark himself, made specifically to link the enemies of Jesus with those of John. We do not make value judgements. Just one question: Is a similar explanation valid for the mention of “Herodians” in Matthew? -> historical.
BIBL. — HH Roma’, Herodians in the Gospels, JTHS 41 (1940) 14-27; WJ BENNETr, Herodians of Mark’s Gospel, NovT 17 (1975) 9-14; U. KELLERMANN, “Herodians”, in H. BALZ – G. SCHNEIDER, Exegetician of the New Testament (DENT), vol. I., Salamanca, 1996, 1800-1801.
by Villapadierna
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
They are mentioned as enemies of Jesus, once in Galilee and then in Jerusalem (Mr. 3.6; 12.13; Mt. 22.16). Their association with the Pharisees on the question of paying tribute to Caesar suggests that they were in agreement on this issue, that is, nationalism as opposed to submission to the foreign yoke. This fact, and the formation of the word (cf. caesariani), seem to prove that they constituted a Jewish party favoring the Herodian dynasty. The view that they constituted a religious party known in rabbinical literature as the “Boetosians”, ie adherents of the family of Boethus, whose daughter Mariamne was one of the wives of Herod the Great, and whose children were raised by him to the high priesthood currently not widely accepted.
Bibliography. V. Taylor, Gospel according to Saint Mark, 1979, pp. 251; J. González-Echegaray, “Herodians”, °EBDM, t
H. Hoehner, Herod Antipas, 1972; N. Hillyer, NIDNTT 3, p. 441–443.
jwm
Douglas, J. (2000). New Biblical Dictionary: First Edition. Miami: United Bible Societies.
Source: New Bible Dictionary