The First Trial of Jesus-pt.1

The Trials of Jesus • Sermon • Submitted a year ago

0 ratings

· 1 view

Jesus is being mocked, defamed, beaten, and savagely scorned. All the while, He is also thinking of Peter. Peter, and possibly John, are in the courtyard and Peter denies Jesus as He said he would. Jesus takes the time to look at him in order to convict and reprove Peter, for his good.

Notes

Transcript

Handout

Introduction

POINT: In order for us to rightly understand persecution, we must understand the persecution of Jesus Christ.

1 Peter 4:12–16 LSB

12 Beloved, do not be surprised at the fiery trial among you, which comes upon you for your testing, as though some strange thing were happening to you. 13 But to the degree you are sharing the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. 15 Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; 16 but if anyone suffers as a Christian, he is not to be put to shame, but is to glorify God in this name.

1 Peter 2:21–25 LSB

21 For to this you have been called, since Christ also suffered for you, leaving you an example that you should follow in His steps, 22 WHO DID NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH; 23 who being reviled, was not reviling in return; while suffering, He was uttering no threats, but kept entrusting Himself to Him who judges righteously. 24 Who Himself bore our sins in His body on the tree, so that having died to sin, we might live to righteousness; by His WOUNDS YOU WERE HEALED. 25 For you were continually straying like sheep, but now you have returned to the Shepherd and Overseer of your souls.

PETER’S DENIALS OF JESUS ARE SITUATED IN THE MIDDLE OF THE TRIALS OF JESUS IN ANNAS AND CAIAPHAS’ INQUISITIONS.

The ministry of Jesus Christ enraged the religious leaders.

Luke 4:22–29 LSB

22 And all were speaking well of Him and marveling at the gracious words which were coming forth from His lips, and they were saying, “Is this not Joseph’s son?” 23 And He said to them, “No doubt you will quote this proverb to Me, ‘Physician, heal yourself! Whatever we heard took place at Capernaum, do also here in your hometown as well.’” 24 And He said, “Truly I say to you, no prophet is welcome in his hometown. 25 “But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a great famine came over all the land, 26 and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. 27 “And there were many lepers in Israel in the time of Elisha the prophet, and none of them was cleansed, but only Naaman the Syrian.” 28 And all the people in the synagogue were filled with rage as they heard these things, 29 and they stood up and drove Him out of the city, and led Him to the edge of the hill on which their city had been built, in order to throw Him down the cliff.

John 5:15–18 LSB

15 The man went away, and disclosed to the Jews that it was Jesus who had made him well. 16 And for this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. 17 But He answered them, “My Father is working until now, and I Myself am working.” 18 For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.

John 11:46–57 LSB

46 But some of them went to the Pharisees and told them the things which Jesus had done. 47 Therefore the chief priests and the Pharisees gathered the Sanhedrin together, and were saying, “What are we doing? For this man is doing many signs. 48 “If we let Him go on like this, all will believe in Him, and the Romans will come and take away both our place and our nation.” 49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all, 50 nor do you take into account that it is better for you that one man should die for the people, and that the whole nation not perish.” 51 Now he did not say this from himself, but being high priest that year, he prophesied that Jesus was going to die for the nation, 52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. 53 So from that day on they planned together to kill Him. 54 Therefore Jesus no longer continued to walk openly among the Jews, but went away from there to the region near the wilderness, into a city called Ephraim; and there He stayed with the disciples. 55 Now the Passover of the Jews was near, and many went up to Jerusalem from the region before the Passover to purify themselves. 56 So they were seeking Jesus, and were saying to one another as they stood in the temple, “What do you think? That He will not come to the feast at all?” 57 Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him.

And why were they wanting to kill Him?

John 7:7 LSB

“The world cannot hate you, but it hates Me because I bear witness about it, that its deeds are evil.

John 8:37 LSB

37 “I know that you are Abraham’s seed; yet you are seeking to kill Me, because My word has no place in you.

They were seeking to kill Him because His Word had no place in their hearts.

The influence over the people, the blasphemies they accused Him of speaking, the other assertions Jesus made that they used to proclaim Him guilty, were all symptoms of this illness-they hated His Word.

Matthew 26, Mark 14, and Luke 22 all indicate that the reason that they wanted to seize Jesus but didn’t was because of the influence and good report He had with the people of Israel.

These leaders knew, and were afraid of, a riot to occur if they seize, and try, Him in broad daylight.

The Jews wanted to apprehend Jesus before:

John 7:32 LSB

32 The Pharisees heard the crowd whispering these things about Him, and the chief priests and the Pharisees sent officers to seize Him.

The Life and Times of Jesus the Messiah Chapter 2: The Second Day in Passion-Week—The Barren Fig-Tree—The Cleansing of the Temple—The Hosanna of the Children

Nor did the Temple-authorities now, as on the former occasion, seek to raise the populace against Him, or challenge His authority by demanding the warrant of ‘a sign.’ The contest had reached quite another stage. They heard what He said in their condemnation, and with bitter hatred in their hearts sought for some means to destroy Him. But fear of the people restrained their violence. For, marvellous indeed was the power which He wielded. With rapt attention the people hung entranced on His lips, ‘astonished’ at those new and blessed truths which dropped from them.

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter II: Order for Arrest at the Feast of Tabernacles

The order was issued by the “chief priests and the Pharisees.” These were the ecclesiastical leaders of the Jews. The Sadducees, who were the most powerful party at this time, were keeping in the background, and allowing the Pharisees to take the lead. The “chief priests” were a composite body, consisting of various elements: viz. those who had held the office of high priest, such as Annas, Ishmael son of Phabi, Eleazar son of Annas, and Simon son of Camithos; also the heads of the twenty-four courses of priests; and, in addition, the members of the hierarchical families represented by these men. Taken together they were powerful officials constituting rather a political faction than a definite office.

The trials of Jesus are complex.

We are going to take the time so that we can no longer assume we understand what happened, but we actually learn what happened in detail.

The principle ruling body in Israel at the time was the Sanhedrin. They were a group of men comprising a body of judges, totaling 71 men.

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter IV: The Four Meetings of Sanhedrists

This Great Council of seventy-one was the supreme court of justice for all Jewry, its powers, like those of the Pope, extending over God’s people in every quarter of the world

They were the “supreme court” of Jerusalem, and, therefore, of Israel.

There are four meetings, organized or informal, of this group of men regarding Jesus’ ministry.

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter IV: The Four Meetings of Sanhedrists

We have now, therefore, arrived, so to speak, at the era of Councils. In the Gospels we see recorded four meetings or assemblies which have the appearance of Councils, or meetings of the Great Sanhedrin: at the least, they were assemblies of Sanhedrists:—

1. St. John 11:47, shortly before the Passover of A.D. 29.

2. St. Matt. 26:3, two days before the Passover.

3. St. Matt. 26:59, on Thursday night after the arrest in Gethsemane.

4. St. Mark 15:1, early on the morning of Friday.

Today, we will discuss the meeting of early Friday morning:

John 11:47 LSB

47 Therefore the chief priests and the Pharisees gathered the Sanhedrin together, and were saying, “What are we doing? For this man is doing many signs.

The Life and Times of Jesus the Messiah Chapter 14: The Morning of Good Friday

THE pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were virtually a judicial murder might, once the resolution was taken, feel in Jewish casuistry absolved from guilt in advising how the informal sentence might best be carried into effect. It was this, and not the question of Christ’s guilt, which formed the subject of deliberation on that early morning.

Phase 1 Annas

John 18:12–23 LSB

12 So the Roman cohort and the commander and the officers of the Jews, arrested Jesus and bound Him, 13 and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year. 14 Now Caiaphas was the one who had advised the Jews that it was better for one man to die on behalf of the people. 15 And Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest, 16 but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in. 17 Then the servant-girl who kept the door *said to Peter, “Are you not also one of this man’s disciples?” He *said, “I am not.” 18 Now the slaves and the officers were standing there, having made a charcoal fire, for it was cold and they were warming themselves; and Peter was also with them, standing and warming himself. 19 The high priest then questioned Jesus about His disciples, and about His teaching. 20 Jesus answered him, “I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret. 21 “Why do you question Me? Question those who have heard what I spoke to them; behold, they know what I said.” 22 And when He had said this, one of the officers standing nearby gave Jesus a slap, saying, “Is that the way You answer the high priest?” 23 Jesus answered him, “If I have spoken wrongly, bear witness of the wrong; but if rightly, why do you strike Me?”

Who as Annas?

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter IX: Examination before Annas

Annas was at this time the most striking personality in Palestine. For more than half a century he was at the head of ecclesiastical affairs in Jerusalem, either as actual high priest, or as holding the reins of power through members of his family

The Life and Times of Jesus the Messiah (Chapter 5: The Cleansing of the Temple—‘The Sign,’ Which Is Not a Sign)

To the first of these questions the Jerusalem Talmud gives no less than five different answers, showing that there was no fixed rule as to the employment of these profits, or, at least, that it was no longer known at that time. Although four of these answers point to their use for the public service, yet that which seems most likely assigns the whole profits to the money-changers themselves. But in that case it can scarcely be doubted, that they had to pay a considerable rental or percentage to the leading Temple-officials. The profits from the sale of meat- and drink-offerings went to the Temple-treasury. But it can hardly be believed, that such was the case in regard to the Temple-market. On the other hand, there can be little doubt, that this market was what in Rabbinic writings is styled ‘the Bazaars of the sons of Annas’ (Chanuyoth beney Chanan), the sons of that High-Priest Annas, who is so infamous in New Testament history. When we read that the Sanhedrin, forty years before the destruction of Jerusalem, transferred its meeting-place from ‘the Hall of Hewn Stones’ (on the south side of the Court of the Priests, and therefore partly within the Sanctuary itself) to ‘the Bazaars,’ and then afterwards to the City, the inference is plain, that these Bazaars were those of the sons of Annas the High-Priest, and that they occupied part of the Temple-court; in short, that the Temple-market and the Bazaars of the sons of Annas are identical.If this inference, which is in accordance with received Jewish opinion, be admitted, we gain much light as regards the purification of the Temple by Jesus, and the words which He spake on that occasion. For, our next position is that, from the unrighteousness of the traffic carried on in these Bazaars, and the greed of their owners, the ‘Temple-market’ was at the time most unpopular. This appears, not only from the conduct and words of the patriarch Simeon and of V 1, p 372 Baba ben Buta (as above quoted), but from the fact that popular indignation, three years before the destruction of Jerusalem, swept away the Bazaars of the family of Annas, and this, as expressly stated, on account of the sinful greed which characterised their dealings. And if any doubt should still linger in the mind, it would surely be removed by our Lord’s open denunciation of the Temple-market as ‘a den of robbers.’ Of the avarice and corruption of this infamous High-Priestly family, alike Josephus and the Rabbis give a most terrible picture. Josephus describes Annas (or Ananus), the son of the Annas of the New Testament, as ‘a great hoarder up of money,’ very rich, and as despoiling by open violence the common priests of their official revenues. The Talmud also records the curse which a distinguished Rabbi of Jerusalem (Abba Shaul) pronounced upon the High-Priestly families (including that of Annas), who were ‘themselves High-Priests, their sons treasurers (Gizbarin), their sons-in-law assistant-treasurers (Ammarkalin), while their servants beat the people with sticks.’d What a comment this passage offers on the bearing of Jesus, as He made a scourge to drive out the very servants who ‘beat the people with sticks,’ and upset their unholy traffic! It were easy to add from Rabbinic sources repulsive details of their luxuriousness, wastefulness, gluttony, and general dissoluteness. No wonder that, in the figurative language of the Talmud, the Temple is represented as crying out against them: ‘Go hence, ye sons of Eli, ye defile the Temple of Jehovah!’ These painful notices of the state of matters at that time help us better to understand what Christ did, and who they were that opposed His doing.These Temple-Bazaars, the property, and one of the principal sources of income, of the family of Annas, were the scene of the purification of the Temple by Jesus; and in the private locale attached to these very Bazaars, where the Sanhedrin held its meetings at the time, the final condemnation of Jesus may have been planned, if not actually pronounced. All this has its deep significance. But we can now also understand why the Temple officials, to whom these Bazaars belonged, only challenged the authority of Christ in thus purging the Temple. The unpopularity of the whole traffic, if not their consciences, prevented their proceeding to actual violence.

The fact that the officers, scribes, commanders, and the cohort brought Jesus to Annas first tells us two things:

Annas continued to hold tremendous sway over the entire Temple populace.

Annas was the initiator of the proceedings against Jesus.

Annas was also father-in-law of Caiaphas, the technical high priest that year.

John 18:13 LSB

13 and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year.

What did Annas say?

John 18:19–24 LSB

19 The high priest then questioned Jesus about His disciples, and about His teaching. 20 Jesus answered him, “I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret. 21 “Why do you question Me? Question those who have heard what I spoke to them; behold, they know what I said.” 22 And when He had said this, one of the officers standing nearby gave Jesus a slap, saying, “Is that the way You answer the high priest?” 23 Jesus answered him, “If I have spoken wrongly, bear witness of the wrong; but if rightly, why do you strike Me?” 24 So Annas sent Him bound to Caiaphas the high priest.

John’s record is likely because he was familiar with the priestly family:

John 18:15 LSB

15 And Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest,

In this questioning, remember, this was not for the sake of finding out if He was guilty, but to fake His questioning so that it would look like He was guilty.

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter IX: Examination before Annas

In the questions which Annas addressed to Jesus, he was exceeding his powers, and the unwarrantable outrage that he permitted ought to have met with immediate punishment. When Jesus was brought before him, the duty of Annas was merely to obtain sufficient information to warrant him to commit Jesus for trial before the Sanhedrin. But Annas seems to have taken up the attitude of an accuser, which was contrary to all the principles of Hebrew law in criminal cases, the judges being regarded rather in the light of counsel for the accused, than as prosecutors.

The duty of Annas was now clear. His inquiries had satisfied him that there was a sufficient case against the Prisoner to warrant him in detaining Him for trial on a criminal charge, before the Great Sanhedrin. But it was now night—many hours after sunset, an hour or two after midnight—and no trial could be commenced until after sunrise the next day, or, rather, until after the morning sacrifice. This is very clearly laid down in San. c. iv. All trials, whether “in money, or in souls,” or, as we should say, in civil or in criminal cases, must be conducted by day, and the latter must be settled also by day. There was consequently no other course open to Annas on this occasion than that which was adopted by the Temple authorities in the case of Peter and John afterwards (Acts 4:3), viz. to detain the Prisoner in custody until the morrow.

As, however, that day was a Feast day, the Passover, followed by its octave, and that by a Sabbath, this course would have involved a delay of at least nine days. It must have been some such consideration as this which led to the indecent haste with which the trial was commenced, and which brought about the many irregularities and illegalities to which we shall presently call attention.

Annas then sent Him to Caiaphas for the carrying out of the will of Annas.

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter XII: The Trial before Caiaphas and the Sanhedrin

They assembled at the high priest’s palace, which we have assumed to have been held in joint occupation by both priests, it being convenient for Annas, the the high priest de jure, to be near at hand in the official residence of the high priest de facto.

Phase 2 Caiaphas and the Sanhedrin:

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter XII: The Trial before Caiaphas and the Sanhedrin

The president of the council at this time was Rabban Gamaliel, the teacher of Saul, at whose feet he was instructed in the law of the fathers (Acts 22:3). The vice-president was Rabban Simeon his son. Nevertheless Caiaphas presided, as holding office under the Roman governor, or at least as his nominee, and responsible to him.

Jesus was taken by the guards and commander to Caiaphas, who was not present with Annas, apparantly.

This is to make Jesus’ guilt look like a formal proceeding from the powers that be.

In fact, it was a farce of the worst kind.

Matthew 26:57–68 LSB

57 Now those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. 58 But Peter was following Him at a distance as far as the courtyard of the high priest, and entered in, and sat down with the officers to see the outcome. 59 Now the chief priests and the whole Sanhedrin kept trying to obtain false testimony against Jesus, so that they might put Him to death. 60 And they did not find any, even though many false witnesses came forward. But later on two came forward, 61 and said, “This man stated, ‘I am able to destroy the sanctuary of God and to rebuild it in three days.’” 62 And the high priest stood up and said to Him, “Do You not answer? What are these men testifying against You?” 63 But Jesus kept silent. And the high priest said to Him, “I put You under oath by the living God, that You tell us whether You are the Christ, the Son of God.” 64 Jesus *said to him, “You yourself said it; nevertheless I tell you, hereafter you will see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER and COMING ON THE CLOUDS OF HEAVEN.” 65 Then the high priest tore his garments and said, “He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; 66 what do you think?” They answered and said, “He deserves death!” 67 Then they spat in His face and beat Him with their fists; and others slapped Him, 68 and said, “Prophesy to us, O Christ; who is the one who hit You?”

Mark 14:53–65 LSB

53 Then they led Jesus away to the high priest; and all the chief priests and the elders and the scribes *gathered together. 54 And Peter followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. 55 Now the chief priests and the whole Sanhedrin were seeking to obtain testimony against Jesus to put Him to death, and they were not finding any. 56 For many were giving false testimony against Him, but their testimony was not consistent. 57 And some, standing up, were giving false testimony against Him, saying, 58 “We ourselves heard Him say, ‘I will destroy this sanctuary made with hands, and in three days I will build another made without hands.’” 59 And not even in this way was their testimony consistent. 60 And the high priest stood up in their midst and questioned Jesus, saying, “You answer nothing? What are these men testifying against You?” 61 But He kept silent and did not answer. Again the high priest was questioning Him and *said to Him, “Are You the Christ, the Son of the Blessed One?” 62 And Jesus said, “I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF THE POWER, and COMING WITH THE CLOUDS OF HEAVEN.” 63 And tearing his tunics, the high priest *said, “What further need do we have of witnesses? 64 “You have heard the blasphemy; how does it seem to you?” And they all condemned Him to be deserving of death. 65 And some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, “Prophesy!” And the officers received Him with slaps in the face.

Matthew 26:57–68 LSB

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter XI: Extracts from the Mishna

A blasphemer is not guilty unless he mentions the proper name of God (Jehovah). Through the entire trial the witnesses are examined pseudonymously—i.e. (the blasphemer said): “Jose shall be beaten by Jose.” The name Jose is chosen because it contains four letters, as does the proper name of the Lord. When the examination was ended, the culprit was not executed on the testimony under the pseudonym; but all are told to leave the room except the witnesses, and the principal witness is instructed: “Tell what you heard exactly.” And he does so.

The judges then arise, and rend their garments, and they are not to be mended. The second witness then says: “I heard exactly the same as he told.” And so also says the third witness.

“Witnesses”

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter XIII: Importance of Witnesses

In the proceedings before Caiaphas, as recorded by St. Matthew and St. Mark, the prominence given to witnesses is very noticeable:—

“The whole council sought false witness:”

“Many false witnessess came:”

“Afterward came two:”

“What is it which these witness against thee?”

“What further need have we of witnesses?”

It might seem, at first sight, that these verses contain unnecessary repetitions; but this stress laid on the testimony of witnesses is no accidental coincidence, for both Matthew and Mark were presumably well versed in the customs of the law courts of Palestine. They were evidently familiar with the procedure before the Sanhedrin, and they show this in the reports which they give. They state deliberately that it was “the whole council” which assembled. They specify the constituent elements of that council, as “chief priests, elders, and scribes;” and, beyond this, they are persistent in their references to the agency of witnesses in the case.

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter XIII: Importance of Witnesses

With us the witnesses are subordinate; they are put upon oath by an officer of the court; they are examined by advocates, cross-examined by the counsel for the opposite side, and re-examined; their attendance is compulsory, and they are liable to punishment for contempt of court if they refuse to attend or to give evidence.

In all these points the Jewish practice was diametrically opposed to ours.

The witnesses came forward voluntarily. They took upon their shoulders the whole responsibility of the accusation. No formal indictment was framed. There was, in fact, no charge until the evidence of the witnesses had been laid before the court. The trial could not begin until this was done. They were virtually the prosecutors: and so distinctly was this recognized, that a legal maxim might have been based upon the fact, and expressed in some such words as these, “No witnesses; therefore no accusation and no trial.”

Exodus 23:1–3 LSB

1 “You shall not bear a false report; do not join your hand with a wicked man to be a malicious witness. 2 “You shall not follow the masses in doing evil, nor shall you testify in a case so as to turn aside after the masses in order to cause justice to be turned aside; 3 nor shall you be partial to a poor man in his case.

Leviticus 19:11–12 LSB

11 ‘You shall not steal, nor deal falsely, nor lie to one another. 12 ‘And you shall not swear falsely by My name, so as to profane the name of your God; I am Yahweh.

Deuteronomy 19:16–21 LSB

16 “If a malicious witness rises up against a man to accuse him of wrongdoing, 17 then both the men who have the dispute shall stand before Yahweh, before the priests and the judges who will be in office in those days. 18 “And the judges shall inquire thoroughly, and behold, if the witness is a false witness and he has accused his brother falsely, 19 then you shall do to him just as he had intended to do to his brother. Thus you shall purge the evil from among you. 20 “And the rest will hear and be afraid and will never again do such an evil thing among you. 21 “Thus your eye shall not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Next Week: Pilate

Phase 3 Pilate:

Matthew 27:1–2 LSB

1 Now when morning came, all the chief priests and the elders of the people took counsel together against Jesus to put Him to death; 2 and they bound Him, and led Him away and delivered Him to Pilate the governor.

Mark 15:1 LSB

1 And early in the morning the chief priests with the elders and scribes and the whole Sanhedrin, immediately held council; and binding Jesus, led Him away and delivered Him to Pilate.

Phase 4 Herod:

Luke 23:6–12 LSB

6 Now when Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that He belonged to Herod’s jurisdiction, he sent Him to Herod, who himself also was in Jerusalem in those days. 8 Now when Herod saw Jesus, he rejoiced greatly; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. 9 And he questioned Him at some length, but He answered him nothing. 10 And the chief priests and the scribes were standing there, vehemently accusing Him. 11 And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a bright robe and sent Him back to Pilate. 12 Now Herod and Pilate became friends with one another that very day; for before they had been enemies with each other.

Phase 5 Pilate again

Legality:

The Trial of Jesus: Illustrated from Talmud and Roman Law Chapter II: Order for Arrest at the Feast of Tabernacles

“To decide upon the following cases three persons are needed—civil cases, robbery, wounds, whole damages, and half; and the same in the case of forcing, seducing, and libel (Deut. 22:19). So is the decree of Rabbi Meir. The sages, however, maintain, in the last case (libel) twenty-three are needed, as this is not a civil case, but a crime which may bring capital punishment.

“Rabban Simeon B. Gamaliel maintains: It begins with three persons and is discussed by five, and the decision is rendered by seven. If, however, it was decided by three, their decision holds good.

“Crimes, which may bring capital punishment, twenty-three. A whole tribe, or a false prophet, or a high priest, if they have to be judged for a crime which may bring capital punishment, a court of seventy-one judges is needed.”

Related Media

Related Sermons