{"id":66,"date":"2017-10-19T18:19:44","date_gmt":"2017-10-19T16:19:44","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=66"},"modified":"2017-10-19T18:19:44","modified_gmt":"2017-10-19T16:19:44","slug":"the-trial-of-the-messiah","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2017\/10\/19\/the-trial-of-the-messiah\/","title":{"rendered":"The Trial of the Messiah"},"content":{"rendered":"
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Jesus therefore, knowing all the things that were coming upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus said unto them, I am he. And Judas also, wh<\/em><\/span>o betrayed him, was standing with them.<\/em><\/p>\n

Introduction<\/strong><\/p>\n

We are beginning a brand new study in which we will be dealing with a trial, a courtroom trial. Throughout history there have been many trials whic<\/span>h have earned the title \u201cThe Trial of the Century.\u201d The Trial of Socrates and the Scopes Trial are prime examples.<\/p>\n

But there is one particular trial that was more than just The Trial of the Century; i<\/span>t is \u201cThe Most Famous Trial in All History.\u201d This trial revealed man\u2019s viewpoint of the Son of God, and the destiny of all men who have ever lived or will live is inseparably linked to its outcome. It is the trial of Yeshua (Jesus). It is the trial of Jesus the Messiah.<\/span><\/p>\n<\/div>\n<\/div>\n

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I. The Conspiracy<\/p>\n

Yeshua was tried before a \u201ckangaroo court\u201d and, like all such trials, it was preceded by a conspiracy. This conspiracy is recorded in Matthew 26:3\u20135<\/a>: Then were gathered together the <\/em>chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas; and they took counsel together that they might take Jesus by subtlety, and kill him. But they said, Not during the feast, lest <\/em>a tumult arise among people.<\/em><\/p>\n

The conspiracy included both Pharisees, the elders of the people, and the Sadducees, the chief priests. These were two opposing camps and there was great bitterness between them. But they had one thing in common: animosity towards the claims of the Messiah.<\/p>\n<\/div>\n<\/div>\n

The religious leaders could not accept Yeshua\u2019s claim to be the Messiah because H<\/span>e failed to conform to their preconceived messianic notions. While Yeshua upheld the Law of Moses, He refused to uphold the traditions of either the Pharisees or the Sadducees. This was the reason He <\/span>was hated by both groups.<\/p>\n

This hatred gave rise to a conspiracy against the Messiah, which was headed up by Caiaphas, the High priest. The plan was to arrest Jesus in secret, away from the attention o<\/span>f the masses, and kill Him before the people became aware of what had happened.<\/p>\n

After the conspiracy was planned, all that was needed was an opportunity to carry it out; this was provided by Judas Isc<\/span>ariot. In Matthew 26:14\u201316<\/a> we read: Then one of the twelve, who was called Judas Iscariot, went unto the chief priests, and said, What are ye willing to give me, and I will deliver him unto you? And t<\/em><\/span>hey weighed unto him thirty pieces of silver. And from that time he sought opportunity to deliver him unto them.<\/em> The parallel accounts in Mark 14:11<\/a> and Luke 22:5<\/a> clearly declare that the conspirators<\/span> were glad when Judas offered the opportunity to apprehend Jesus. They quickly made a promise to pay him for his services. The amount agreed upon was thirty pieces of silver. Judas was paid out of the Temple money that had been designated<\/span> for the purchase of sacrifices. Little did the conspirators realize that they were indeed purchasing a sacrifice with Temple money, for when the Messiah died, He died as the sin-sacrifice for all men.<\/span><\/p>\n

The thirty pieces of silver had further meaning. According to Exodus 21:32<\/a>, this was the legal price of a dead slave. If a man\u2019s ox gored a neighbor\u2019s slave to <\/span>death, the owner of the ox was to pay the owner of the slave thirty pieces of silver. Thus, the leaders of Israel held the ministry of the Messiah to be the value of a slave. Yet at the same time, unknown to them, these leaders were fulfilling an Old Testament Prophecy. <\/span>Zechariah 11:12<\/a> clearly states that His price would be thirty pieces of silver.<\/p>\n

Altogether Judas was necessary for three reasons.<\/span> First, he was needed to show where Yeshua could be arrested away from the multitudes. The conspirators knew who Yeshua was. They did not need anyone to point Him out, but they did need someone who could bring an arresting party to Yeshua while He w<\/span>as removed from the crowds.<\/p>\n

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The second reason Judas was needed concerns a point of Roman law: no man could be brought to trial without an initial, form<\/span>al indictment. Before Roman soldiers could make an arrest, an indictment with an accusation had to be brought before a Roman governor. Therefore, in order for Jesus to be arrested, Judas was needed to come before Pontius Pilate to make the accusation.<\/span><\/p>\n

The third reason Judas was needed came to the trial itself. Before Rome could try Jesus for a specific crime, a prosecuting witness was needed. As i<\/span>t will be seen later, Judas was not needed for the religious trial, only for the civil trial. So Judas also would have agreed to serve as the prosecuting witness before Pilate when the trial itself co<\/span>mmenced.<\/p>\n

However, between the time of the religious trial and the civil trial, Judas departed from the scene. This left the leaders of Israel at a loss as to what to do when Yeshua was brought to Pila<\/span>te.<\/p>\n<\/div>\n<\/div>\n

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A. Sanhedrin Law and the Trial of the Messiah<\/p>\n

By the time of the Messiah, Judaism had developed a large body of law controlling every facet of Jewish life. In the Scriptures this is referred to as the tradition of the elders (Mk. 7:3<\/a>). Within this massive body of law were the commandments that dealt with the manner in which the Sanhedrin was to conduct a trial.<\/p>\n

The main thing that the Pharisees and Sadducees had against the Messiah was His refusal to accept the traditions as being authoritative and binding. Yet they themselves were guilty of the very thing for which they condemned the Messiah. In trying to bring about the speedy death of the Messiah through a kangaroo court, they violated a number of their own laws.<\/p>\n

Altogether, the religious leaders transgressed twenty-two laws during the course of Jesus\u2019 trial. In this study we will list these laws, and show how they were violated. The twenty-two judicial laws of the Sanhedrin which were broken at Messiah\u2019s trial are as follows:<\/p>\n<\/div>\n<\/div>\n

1. Ac<\/span>cording to Exodus 23:8<\/a>, there was to be no arrest by ecclesiastical authorities that was effected by a bribe.<\/p>\n

2. There were to be no steps of criminal proceedings after sunset.<\/p>\n

3. Judges and Sanhedrin<\/span> members could not participate in the arrest.<\/p>\n

4. There were to be no trials before the morning sacrifice.<\/p>\n

5. All trials were to be public; secret trials were forbidden.<\/p>\n

6. Sanhedrin trials were only t<\/span>o be held in the Hall of Judgment in the Temple Compound.<\/p>\n

7. The proper procedure for the trial was to be: first the defense; then the accusation. The judges who argued for innocence were to speak bef<\/span>ore the ones who argued for guilt.<\/p>\n

8. While all judges of the Sanhedrin may argue in favor of acquittal, all may not argue in favor of guilt.<\/p>\n

9. On the basis of Deuteronomy 19:15<\/a>, there were to be two<\/span> or three witnesses, and their testimonies had to be in perfect agreement.<\/p>\n

10. There was to be no allowance for the accused to testify against himself.<\/p>\n

11. Based on Leviticus 21:10<\/a>, the high priest wa<\/span>s forbidden to tear his garments.<\/p>\n

12. The charges against the defendant were not to originate with the judges; they could only investigate charges brought to them.<\/p>\n

13. When the charge was blasphemy, g<\/span>uilt could only be established if the defendant had actually pronounced the very name of God.<\/p>\n

14. A person could never be condemned on the basis of his own words alone.<\/p>\n

15. The judges\u2019 verdict could n<\/span>ever be announced at night.<\/p>\n

16. In cases of capital punishment, the trial and the verdict of guilt could not occur at the same time. They had to be separated by at least 24 hours.<\/p>\n

17. Voting for the d<\/span>eath penalty had to be done by individual count beginning with the youngest judge so that the younger would not be influenced by the elder.<\/p>\n

18. A unanimous decision for guilt showed innocence since it<\/span> was impossible for a minimum of twenty-three men or a maximum of seventy-one men to agree without plotting.<\/p>\n

19. The sentence could only be pronounced three days after the guilty verdict.<\/p>\n

20. A person<\/span> condemned to death could not be beaten or scourged beforehand.<\/p>\n

21. Judges were to be humane and kind.<\/p>\n

22. No trials are allowed on the eve of the Sabbath or on a feast day.<\/p>\n

B. The Arrest<\/p>\n

In bringing all four Gospel accounts together, a complete portrait of what happened when Yeshua was arrested can be determined. The initial phase of the arrest is recorded in John 18:3\u20139<\/a><\/span>: Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, comes thither with lanterns and torches and weapons. Jesus therefore, knowing all the things <\/em><\/span>that were coming upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus said unto them, I am he. And Judas also, who betrayed him, was standing with them. When therefore he said unto them, I am he, they went backward, and fell to the ground. Again therefore he asked them, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I told you that <\/em><\/span>I am he; if therefore ye seek me, let these go their way: that the word might be fulfilled which he spoke, Of those whom you have given me I lost not one.<\/em><\/span><\/p>\n

According to the opening statement of John\u2019s ac<\/span>count, Judas knew where Jesus would be that night, for it was the Messiah\u2019s custom to go to the Garden of Gethsemane to be alone with His disciples (Jn. 18:2<\/a>). Judas was needed to show where Jesus cou<\/span>ld be taken apart from the multitudes. And it was here that Judas completed his first task: he showed where Yeshua could be arrested secretly.<\/p>\n

But Judas was bribed with thirty pieces of silver. This w<\/span>as the first violation of the Sanhedrin law. The law stated that there was to be no arrest by ecclesiastical authorities which was effected by a bribe.<\/p>\n

Additionally, verse 3<\/a> says Judas received the ba<\/span>nd of soldiers. The Greek word translated band really means \u201ccohort.\u201d A Roman cohort consisted of anywhere between three hundred to six hundred men. Before the Romans could arrest a man, a formal char<\/span>ge was needed. Only after a charge was brought before the Roman governor could a Roman cohort be released for the purpose of making an arrest. Earlier in the evening Judas had come before Pilate and had brought a charge against Yeshua. Soldiers were then given to Judas by Pilate so that the arrest could be made. In this manner Judas fulfilled his second function: he received th<\/span>e cohort.<\/p>\n

The closin<\/span>g words of verse 3<\/a> make it clear that the Roman cohort came to make the arrest at night, for they came with lanterns and torches. This was the second violation of Sanhedrin law. It specified that ther<\/span>e were to be no steps of criminal proceedings after sunset.<\/p>\n

Altogether the arresting party consisted of four groups in addition to Judas: the cohort of Roman soldiers; the servants of the High Priest;<\/span> other Jewish officers; and the Sanhedrin members (v. 3<\/a>). Jesus went forth boldly to meet this \u201cgreat multitude\u201d that had come to arrest Him (v. 4<\/a>). He asked the leaders \u201cWhom seek ye?\u201d<\/p>\n

When they repl<\/span>ied, \u201cJesus, He then showed that He was in total control. Jesus responded: \u201cI am he.\u201d By saying: \u201cI am\u201d, Jesus was not merely identifying Himself; He also was claiming deity. The proof of His power was demonstrated<\/span> when He said: I am, for the entire arresting party was forced to the ground at the Messiah\u2019s words. This showed that He was in command of the situation, and the arrest would only occur because the Messiah was willing to be arrested. According to verse <\/span>5<\/a>, Judas also was with the multitude; so he, too, was forced down to the ground.<\/p>\n

After Yeshua allowed the arresting party to stand ag<\/span>ain, He identified Himself for the second time. Yeshua wanted everyone to clearly know who He was (vv. 7\u20138<\/a>).<\/p>\n

However, Judas wished to fully earn his money. Therefore, he insisted on identifying Jesus <\/span>with a kiss. We read the following in Mark 14:44\u201345<\/a>: Now he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that is he; take him, and lead him away safely. And when he was c<\/em><\/span>ome, straightway he came to him, and said, Rabbi; and kissed him.<\/em><\/p>\n

The Greek word translated kissed indicates that Judas kissed Yeshua many times. Among the Jewish people, kissing was a sign of discipl<\/span>eship. When a student became a disciple of a rabbi, he would signify it by kissing the rabbi. Furthermore, according to Psalm 2:12<\/a>, kissing was something sacred, but Judas profaned the sacred.<\/p>\n

Judas p<\/span>ersisted in giving the Messiah a kiss in spite of His admonition. We see this in Luke 22:48<\/a>: But Jesus said unto him, Judas, betray you the Son of man with a kiss?<\/em><\/p>\n

It was at this point that Peter made<\/span> his move. The most explicit details are given in John 18:10\u201311<\/a>: Simon Peter therefore having a sword drew it, and struck the high priest\u2019s servant, and cut off his right ear. Now the servant\u2019s name w<\/em><\/span>as Malchus. Jesus therefore said unto Peter, Put up the sword into the sheath: the cup which the Father has given me, shall I not drink it?<\/em><\/p>\n

Peter proved what he had said earlier during the Passover: t<\/span>hat he was willing to die for Yeshua (Jn. 13:37<\/a>). After Judas\u2019 kiss of betrayal, the soldiers began to make their arrest. But Peter pulled out his sword and began slashing away, cutting off the ear of<\/span> the servant of the high priest (v. 10<\/a>). Peter was rebuked by Yeshua for this. The Lord had gained a personal victory during the agony of Gethsemane, and He was ready to partake of the cup which His F<\/span>ather had willed for Him (v. 11<\/a>).<\/p>\n

But that is not all Peter was told. Matthew 26:52\u201354<\/a> states: Then said Jesus unto him, Put up again your sword into its place: for all they that take the sword shall <\/em><\/span>perish with the sword. Or think you that I cannot beseech my Father, and he shall even now send me more than twelve legions of angels? How then should the scriptures be fulfilled that thus it must be?<\/em><\/span><\/p>\n

In addition to what John recorded, Matthew stated that the rebuke included the admonition that \u201call who live by the sword will die by the sword.\u201d While the sword may be used for personal defense, it <\/span>cannot be used for the defense of the faith; there can be no allowance for spreading the faith by means of the sword. Furthermore, spiritual battles must be fought by spiritual means. Finally, Jesus said that the arrest was necessary for the purpose of fulfilling all prophecy.<\/span><\/p>\n

What happened next is recorded in Luke 22:51<\/a>: But Jesus answered and said, Suffer ye them thus far. And he touched his ear<\/em><\/span>, and healed him.<\/em><\/p>\n

Only Luke recorded the fact that Jesus restored the servant\u2019s ear. Luke, of course, would be interested in this since he was a medical doctor. But there is something of significance <\/span>in this miracle: it is the only one recorded that He performed on an avowed enemy.<\/p>\n

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At that point Jesus spoke the following words recorded in Luke 22:52\u201353<\/a> And Jesus said unto the chief priests, and ca<\/em><\/span>ptains of the temple, and elders, that were come against him, Are ye come out, as against a robber, with swords and staves? When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the pow<\/em><\/span>er of darkness.<\/em><\/p>\n

Present among the arresting group were the chief priests and the elders who were Sanhedrin members. This was the third violation of Sanhedr<\/span>in law. The judges and Sanhedrin members were not to participate in an arrest.<\/p>\n

The disciples were bewildered because they were not allowed to fight, therefore they scattered and dispersed. Matthew 26:<\/span>56<\/a> tells us that: But all this is come to pass, that the scriptures of the prophets might be fulfilled. Then all the disciples left him, and fled.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Religious Trial<\/p>\n<\/div>\n<\/div>\n

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A. Phase One: The Trial Before Annas<\/p>\n

The first of the three phases of the religious trial was before Annas. This is recorded in John 18:12\u201314<\/a>: So the band and the chief captain, and the officers of th<\/em>e Jews, seized Jesus and bound him, and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people.<\/em><\/p>\n<\/div>\n<\/div>\n

And verses 19\u201323<\/a> states: The high priest therefore asked Jesus of his disciples, and of his teaching. Jesus answered him, I have spoken openly to the worl<\/em><\/span>d; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spoke I nothing. Why ask you me? Ask them that have heard me, what I spoke unto them: behold, these know the things which I said. And when he had said this, one of the officers standing by struck Jesus with his hand, saying, Answe<\/em><\/span>r you the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smites you me?<\/em><\/span><\/p>\n

Annas served as high priest for the years a.d. 7\u201314 until he was deposed from the office by the Roman governor. Although Annas was not the high <\/span>priest as far as the Romans were concerned, he was still the high priest to the Jews. By Jewish law, the high priest held his office for life. Even though he was deposed, Annas continued to be in control, for he was succeeded by four of his sons, then by his son-in-law and then by his grandso<\/span>n. At this time Caiaphas, his son-in-law, served as the high priest.<\/p>\n

The purpose of this particular trial w<\/span>as to establish a religious charge. But this trial violated two Sanhedrin laws. First of all, it violated the law which forbade any trials before the morning sacrifice. Furthermore, another law stated that there were to be no secret trial<\/span>s, and this trial was kept very much a secret.<\/p>\n

Annas questioned Yeshua on two issues: Who were His disciples? and what were His teachings? Annas wished informatio<\/span>n concerning Yeshua\u2019s disciples so that they could be incriminated as well. As for the teaching, Annas was seeking a religious charge on which to try Him (v. 19<\/a>).<\/p>\n

Jesus, however, challenged the religi<\/span>ous leaders to keep their own law. According to their law, they were to produce the charge and not to seek a charge by interrogating the accused. As Jesus demanded they adhere to their own laws, He was given a blow. Thus began the first <\/span>of several mistreatments (v. 22<\/a>).<\/p>\n

The first phase of the religious trial was very short. It ended in failure, for it produced no specific charge upon which the Mes<\/span>siah could be tried in a Sanhedrin court of law. As a result, Annas gave up and sent Yeshua to Caiaphas for the second phase of the religious trial.<\/p>\n

B. Phase Two: The Trial Before Caiaphas<\/p>\n

Caiaphas, as mentioned earlier, was Annas\u2019 son-in law and served as high priest from a.d. 25\u201336. According to Luke 22:54<\/a>, the trial was held in Caiaphas\u2019 home: <\/span>And they seized him, and led him away, and brought him into the high priest\u2019s house. But Peter followed afar off.<\/em><\/p>\n

By holding the trial in his own house, Caiaphas violated a sixth law. Sanhedrin trials<\/span> could only be held in the Hall of Judgment of the Temple Compound and not in the privacy of one\u2019s home. In other words, the trial had to be public, not secret.<\/p>\n

Members of the Sanhedrin came into Caia<\/span>phas\u2019 house, ready to try the Messiah. The Sanhedrin was composed of seventy-one men, of whom twenty-four were chief priests, twenty-four were elders, twenty-two were scribes and one was the High priest. For the Sanhedrin to have a legal t<\/span>rial there had to be a minimum of twenty-three men and there is little doubt that they had at least that many. However, the entire seventy-one were not present, for it is clear that two of the members were absent: Nicodemus and Joseph of Arimathaea (<\/span>Jn. 19:38\u201342<\/a>).<\/p>\n

The initial stage of the second phase of the religious trial began with the seeking of witnesses<\/span>. This is recorded in Mark 14:55\u201356<\/a>: Now the chief priests and the whole council sought witness against Jesus to put him to death; and found it not. For many bare false witness against him, and their <\/em><\/span>witness agreed not together.<\/em><\/p>\n

The religious leaders were determined to find witnesses to present a charge against Yeshua. The first phase of the religious trial before Annas failed to produce the charg<\/span>e, so now the Sanhedrin members came together, and false witnesses were sought to present the charge. But this violated a seventh Sanhedrin law. According to their own established procedure, the defense was to be brought forward first and then the accusation. Furthermore, the text states that the whole council, meaning everyone present, was seeking to condemn Yeshua. T<\/span>his was the eighth violation of Sanhedrin law, for it stated that all may argue in favor of acquittal but not in favor of guilt.<\/span><\/p>\n

After several attempts the religious leaders managed to come up with two witnesses who seemed to be <\/span>saying the same thing. One version of their testimony is recorded in Mark 14:58<\/a>: We heard him say, I will destroy this temple that is made with hands, and in three days I will build another made witho<\/em><\/span>ut hands.<\/em><\/p>\n

But as the other witness spoke, he gave a slightly different account. This is recorded in Matthew 26:61<\/a>: \u2026 and said, This man said, I am able to destroy the temple of God, and to build it in<\/em><\/span> three days.<\/em><\/p>\n

The version that the two witnesses gave was fact, for they stated that Jesus said, \u201cI will destroy this temple.\u201d However, the second witness reported that Jesus said, \u201cI am able to destro<\/span>y the temple.\u201d The two witnesses could not agree on whether Jesus actually said that He would destroy the Temple or whether He simply claimed to have the power to do so. Therefore, the two witnesses h<\/span>ad to be dismissed, and the seeking of a charge concerning disrespect for the Temple failed. Thus the ninth violation of Sanhedrin law occurred. The trial was only to proceed if two witnesses agreed in every detail, and this was not the case. <\/span>Mark 14:59<\/a> makes that clear: And not even so did their witness agree together.<\/em><\/p>\n

By now Caiaphas was frustrated and wished to take the matter into his own hand<\/span>s So he challenged the Messiah to answer the accusations, as seen in Matthew 26:62<\/a>: And the high priest stood up, and said unto him, Answer you nothing? what is it which these witness against you?<\/em><\/p>\n

Whe<\/span>n Caiaphas demanded that Yeshua Himself testify, the tenth Sanhedrin law was violated. There was to be no allowance for the accused to testify against himself. This was not a matter of choice in Jewish l<\/span>aw, yet Caiaphas demanded that Yeshua do so. However, Yeshua stuck to His rights as a defendant and refused to answer.<\/p>\n

It was at this point that Caiaphas placed Jesus under oath. Matthew 26:63<\/a> says<\/span>: But Jesus held his peace. And the high priest said unto him, I adjure you by the living God, that you tell us whether you are the Christ, the Son of God.<\/em><\/p>\n

Two things should be noted in this question.<\/span> First, Caiaphas knew who Jesus claimed to be. Furthermore, Caiaphas recognized who the Messiah would be, namely, the Son of God. Although he refused to accept Jesus as the Messiah, Caiaphas certainly recognized that the Messiah was to have a u<\/span>nique Sonship relationship with God the Father.<\/p>\n

Matthew 26:64<\/a> is Yeshua\u2019s response to Caiaphas: Jesus said unto him, You have said: nevertheless I say unto <\/em><\/span>you, Henceforth ye shall see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven.<\/em><\/p>\n

In essence, Yeshua acknowledged that He was the Messiah; furthermore, He said that s<\/span>omeday they would all know this when, at His Second Coming, His power and glory would be revealed.<\/p>\n

When Yeshua affirmed His Messiahship, the Sanhedrin responded in such a way as to break a number of c<\/span>ommandments. Their response is found in Matthew 26:65\u201368<\/a>: Then the high priest rent his garments, saying, He has spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the<\/em><\/span> blasphemy: what think ye? They answered and said, He is worthy of death. Then did they spit in his face and buffet him: and some smote him with the palms of their hands, saying, Prophesy unto us, you Christ: who is he that struck you?<\/em><\/span><\/p>\n

When Caiaphas tore his garments, an eleventh Sanhedrin law was broken. Such action was forbidden on the part of the high priest. When he accused Jesus of blasphemy,<\/span> Caiaphas committed the twelfth violation of the law. Charges were not to originate with the judges; they were only to investigate charges brought to them. When Caiaphas claimed that there was no need<\/span> of witnesses, he again broke the law, which demanded that there could be no condemnation except at the mouth of two or three witnesses who agreed in every detail. By accusing Jesus of blasphemy, a thirteenth law was violated. The charge o<\/span>f blasphemy was only valid if the person charged had actually pronounced the very name of God.<\/p>\n

When the Sanhedrin condemned the Messiah as guilty, they violated <\/span>a fourteenth commandment. The law stated that a person could not be condemned on the basis of his own words alone. Furthermore, the verdict of guilt was given at night and not in the daytime; this violated a fifteenth commandment. Additionally, the verdict of guilt <\/span>was pronounced at the same time as the trial itself, whereas the law stated, that the trial and the guilty verdict had to be separated by at least 24 hours. This was the sixteenth violation of the Sanhedrin law.<\/span><\/p>\n

When the judges together declared that Yeshua was guilty of death, they did it by voice and acclamation. This violated a s<\/span>eventeenth law. Voting for a death penalty had to be done by individual count, beginning with the youngest so that they would not be influenced by the elders. Also, it was a unanimous decision for guilt. This was violation number eighteen. According to the Jewish law, a unanimous decision for guilt showed innocence becau<\/span>se total agreement could only be arrived at in a conspiracy.<\/p>\n

Not only was the <\/span>guilty verdict announced the same day as the trial, but sentence was also pronounced that day. This was the nineteenth violation of Sanhedrin law. The commandment declared that the sentence could only be given three d<\/span>ays after the verdict of guilt had been declared. When they began to beat and smite Messiah with their hands, the judges broke two more commandments. The law stated that they were to be kind and humane and that a person condemned to death could not be beaten or scourged beforehand.<\/span><\/p>\n

The second phase of the religious trial ended in mockery and with the second of several mistreatment<\/span>s of the Messiah. This is recorded in Luke 22:63\u201365<\/a>: And the men that held Jesus mocked him, and beat him. And they blindfolded him, and asked him, saying, Prophesy: who is he that struck you? And man<\/em><\/span>y other things spoke they against him, reviling him.<\/em><\/p>\n

C. Phase Three: The Trial by the Sanhedrin<\/p>\n

The final phase of the religious trial was only an attempt to legalize an illegal proceeding. But nothing could rectify the many illegalities which had taken<\/span> place in the first two phases. The third phase of the religious trial is recorded in Luke 22:66\u201371<\/a>: And as soon as it was day, the assembly of the elders of the people was gathered together, both chi<\/em><\/span>ef priests and scribes; and they led him away into their council, saying, If you are the Christ, tell us. But he said unto them, If I tell you, ye will not believe: and if I ask you, ye <\/em>will not answe<\/em><\/span>r. But from henceforth shall the Son of man be seated at the right hand of the power of God. And they all said, Are you then the Son of God? And he said unto them, Ye say that I am. And they said, What further need<\/em><\/span> have we of witness? for we ourselves have heard from his own mouth.<\/em><\/p>\n

The attempt to legalize the trial of the Messiah at this stage is seen in two ways. First, the religious leaders wait<\/span>ed until the very beginning of daylight in order to claim that the trial had not occurred at night. Secondly, this phase of the trial was not held in the privacy of the home of Annas or Caiaphas; it was conducted in the Hall of Judgment of the Temple Compound.<\/span><\/p>\n

Messiah was asked two questions, both of which He had already answered on a previous occasion. This was necessary in order to give a show o<\/span>f legality. In verse 67a<\/a> the first question was: \u201cAre you the Christ? tell us.\u201d<\/p>\n

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Jesus responded that He had told them and that they had refused to believe it. Nevertheless, Jesus said that His claims <\/span>to be the Messiah would be authenticated when they would see the Son sitting at the right hand of God the Father (vv. 67b\u201369<\/a>).<\/p>\n

The religious leaders asked a second question, \u201cAre you then the Son of G<\/span>od?\u201d Yeshua replied, \u201cYe say that I am\u201d (v. 70<\/a>). This is an idiomatic expression which means \u201cyes.\u201d It is similar to our way of saying \u201cYou said it!\u201d<\/p>\n

The very attempt to legalize an illegal proceeding<\/span> was filled with further illegalities. Once again the religious leaders said that they had no need of witnesses and condemned Christ on the basis of His own words. So the tragic attempt to \u201clegalize the illegal\u201d only resulted in further infractions o<\/span>f the law.<\/p>\n

With this the religious trial of Messiah came to an end; the charge was blasphemy, which carried with it the death penalty.<\/p>\n<\/div>\n<\/div>\n

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D. The Death of Judas<\/p>\n<\/div>\n<\/div>\n

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Judas was not needed for the religious trial, but he was needed for the civil trial. And it was between these two trials that the events recorded in Matthew 27:3\u20135<\/a> occurred: Then<\/em><\/span> Judas, who betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I betrayed innoce<\/em><\/span>nt blood. But they said, What is that to us? see you to it. And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself.<\/em><\/p>\n

When Judas saw that Yeshua <\/span>was condemned to death by the religious court, he was filled with remorse (v. 3a<\/a>). The text says that Judas repented. The Greek word used here for repentance is not the one that means salvation repent<\/span>ance. It is a word, which simply means, \u201cregret\u201d or \u201cemotional remorse.\u201d Judas felt remorse but he did not turn to God in faith.<\/p>\n

In response to the remorse, Judas did two things. First, he returned th<\/span>e bribe money to the very place where he had received it: the Temple Treasury (v. 3b<\/a>). Secondly, Judas went out to hang himself (v. 5<\/a>).<\/p>\n

It was this factor that later created problems at the civil tria<\/span>l of Messiah. Judas was needed to present a charge to Pilate for which Messiah could be tried by Rome. Judas had already been to Pilate to receive the cohort and now Pilate was waiting for them to bring Yeshua and for Judas to serve as the prosecuting witness. But<\/span> Judas was dead. The conspirators no longer had their accuser. When we understand this, we can see why things happened the way they did at the Messiah\u2019s civil trial.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. The Civil Trial<\/p>\n<\/div>\n<\/div>\n

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A. Phase One: The First Trial Before Pilate<\/p>\n

From the Hall of Judgment of the Temple Compound, Yeshua was taken to the Praetorium where Pontius Pilate was waiting. Pilate was procurator of Judea. He served in that position from a.d. 26\u201336 and he was known for his cruelty. What happened next in the trial of Messiah is recorded in John 18:28\u201332<\/a>:<\/p>\n<\/div>\n<\/div>\n

They lead Jesus therefore from Caiaphas into the Praeto<\/em><\/span>rium: and it was early; and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. Pilate therefore went out unto them, and said, What accusation bring ye against this man? They answered and said unto <\/em><\/span>him, If this man were not an evildoer, we should not have delivered him up unto you. Pilate therefore said unto them, Take him yourselves, and judge him according to your law. The Jews said unto him, It is not lawful for us to put any man to death: that the word of Jesus might be fulfilled, which he spoke, signifying by what manner of death he should die.<\/em><\/span><\/span><\/p>\n

In spite of the early hour, Pilate was dressed and ready (v. 28a<\/a>). He was expecting this trial to begin because of the indictment brought earlier by Judas who was needed to serve as the p<\/span>rosecuting witness, but now Judas was gone.<\/p>\n

As Jesus was brought before Pilate, the Roman governor asked for the accusation in accordance with Roman law (v. 29<\/a>). There had to be a specific charge befo<\/span>re the proceedings could begin. Pilate was expecting Judas to come forward and give the accusation, but nothing happened.<\/p>\n

The Jewish leaders did not know what to do. So they tried to \u201csnowball\u201d the tr<\/span>ial by simply demanding that Pilate go ahead and pass sentence on Yeshua, assuming that He was guilty of a crime which deserved the death sentence (v. 30<\/a>). They tried to force Pilate to sentence Yeshu<\/span>a without an accusation.<\/p>\n

Pilate intended to do no such thing. He told them that if Jesus was guilty of violating Jewish law, they should try Him (v. 31a<\/a>). Pilate could only try Jesus on the basis of R<\/span>oman law. Since there was no accusation; there could be no condemnation. And without a condemnation; there could be no sentence.<\/p>\n

In verse 31b<\/a> the Jewish leaders pointed out that they no longer had the<\/span> authority to carry out the death penalty, for that right had been taken from them by the Roman government. Verse 32<\/a> makes it clear that this was God\u2019s providential dealing so that the Messiah would d<\/span>ie in the manner prophesied; the Messiah was to die by crucifixion. But crucifixion was not a Jewish mode of execution; it was a Roman mode. If Rome had not taken away the death penalty from Israel, He would have been stoned to death in accordance with Jewish law; but stoning would n<\/span>ot have fulfilled what prophecy demanded.<\/p>\n

Pilate challenged the religious leaders either to come up with a specific <\/span>charge or forget the whole thing. They were not willing to do the latter, so they finally presented a case. This is recorded in Luke 23:2<\/a>: And they began to accuse him, saying, We found this man perve<\/em><\/span>rting our nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king.<\/em><\/p>\n

The religious leaders could not accuse Yeshua of blasphemy because under Roman law that would n<\/span>ot carry the death penalty. Therefore, they charged Him with a political crime: sedition against Rome. They claimed that Yeshua was a competitor to Caesar, and, of course, all such competitors were put to death by crucifixion.<\/span><\/p>\n

Now that a specific charge had been brought against the Messiah, Pilate could proceed. He conducted his first interview with Him inside the palace. We find this recorded in <\/span>John 18:33\u201338a<\/a>: Pilate therefore entered again into the Praetorium, and called Jesus, and said unto him, Are you the King of the Jews? Jesus answered, Say you this of yourself, or did others tell it y<\/em><\/span>ou concerning me? Pilate answered, Am I a Jew? Your own nation and the chief priests delivered you unto me: what have you done? 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. Pilate therefore said unto him, Are you a king then? Jesus an<\/em><\/span>swered, You say that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth hears my voice. Pilate said unto him, What is truth?<\/em><\/span><\/span><\/p>\n

This interchange between Jesus and Pilate in verse 33<\/a> has not always been understood. Pilate initiated the interview with the question, \u201cAre you the King of the Jews?\u201d The question re<\/span>ally means, \u201cAre you a competitor to Caesar?\u201d<\/p>\n

Yeshua responded in verse 34<\/a>, \u201cSay you this thing of yourself, or did others tell it you of me?\u201d He wished to know on what basis Pilate was asking the que<\/span>stion, as a Roman or as a Jew.<\/p>\n

Messiah would not answer Pilate\u2019s question until that clarification was made in verse 35<\/a>: Pilate answered, Am I a Jew? Your own nation and the chief priests [have] deliv<\/em><\/span>ered you unto me: what have you done?<\/em><\/p>\n

Pilate\u2019s response shows that he was asking the question on the basis of what the Jewish leaders had said, but from the viewpoint of a Roman. Pilate was not intere<\/span>sted in Jewish theology; he was only interested in knowing whether Yeshua claimed to be a competitor to Caesar.<\/p>\n

Jesus made it clear that His Kingdom was not of this world, for if it were, His follower<\/span>s would rise and revolt (v. 36<\/a>). This statement made it obvious that Messiah was not in competition with Caesar. When Messiah\u2019s Kingdom is established, it will be \u201cin the world but not of the world.\u201d <\/span>It will not be after the manner of human kingdoms. Furthermore, Jesus said that His Kingdom was not from hence. As a result of the rejection of His Messiahship, Messiah would not establish His Kingdom now, but at a later time.<\/span><\/p>\n

After Pilate had determined that Yeshua was not a competitor to Caesar, in verse 37<\/a> he asked Him whether He was a king in any sense of the term. Yeshua replied that He was a<\/span> king of the truth. To this, in verse 38<\/a>, Pilate sneered, \u201cWhat is truth?\u201d<\/p>\n

The result of this interview was the first declaration of Messiah\u2019s innocence. This is recorded in John 18:38b<\/a>: And when he h<\/em><\/span>ad said this, he went out again unto the Jews, and said unto them, I find no crime in him.<\/em><\/p>\n

As far as Pilate was concerned, Jesus was not guilty of the charge that the Jewish leaders had brought agains<\/span>t Him. He was not a threat to Rome.<\/p>\n

This first declaration of Messiah\u2019s innocence evoked the response recorded in Mark 15:3\u20135<\/a>: And the chief priests accused him of many things. And Pilate again asked <\/em><\/span>him, saying, Answer you nothing? behold how many things they accuse you of. But Jesus no more answered anything; insomuch that Pilate marveled.<\/em><\/p>\n

When Pilate declared that Jesus was innocent of the char<\/span>ges, the leaders added further charges with which to accuse Him. But again, Jesus made no response to the charges and made no attempt to defend Himself. Pilate wished to release Jesus, but he was being intimidated by the crowd.<\/p>\n

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Finally, a comment made by the Jewish leaders themselves presented Pilate with an opportunity of getting out of the dilemma. This is recorded in Luke 23:5<\/a>: But they were th<\/em><\/span>e more urgent, saying, He stirred up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place.<\/em><\/p>\n

As the Jewish leaders presented even more accusations, they finally ma<\/span>de a statement in passing that Yeshua was from Galilee. Galilee was under the jurisdiction of Herod Antipas, who happened to be in Jerusalem at this time for the Passover. Thus, by sending Yeshua to Herod, Pilate saw that he would be able to escape responsibility. And <\/span>with that the first phase of the civil trial came to an end.<\/p>\n<\/div>\n<\/div>\n

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B. Phase Two: The Trial Before Herod Antipas<\/p>\n

Herod Antipas was the son of Herod the Great who had murdered the babes of Bethlehem in his attempt to kill the Babe Jesus, and he was the murderer of John the Baptist. The next phase of the civil trial is recorded in Luke 23:6\u201312<\/a>: But when Pilate heard it, he asked whether the man were a Galilaean. And when he knew that he was of Herod\u2019s jurisdiction, <\/em>he sent him unto Herod, who himself also was at Jerusalem in these days. Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heard concerning him; and he hoped to see some miracle done by him. And he questioned him in many words; but he answered him nothing. And t<\/em>he chief priests and the scribes stood, vehemently accusing him. And Herod with his soldiers set him at nought, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate. And Herod and Pilate became friends with each other that very day: for before they were at enmity between themselves.<\/em><\/p>\n

Herod, a descendant of Esau, wished to be the king of Galilee, but Rome never gave him that title. However, now the true King and the one who was a usurper of the throne stood face to face. Herod was very glad for this opportunity, and he hoped that Jesus would perform some miracles for him (v. 8<\/a>). But Jesus refused (v. 9<\/a>). Meanwhile the Pharisees continued to throw all kinds of accusations against Him (v. 10<\/a>).<\/p>\n<\/div>\n<\/div>\n

The Messiah neither answered the accusations nor performed any miracles to satisfy Herod\u2019s fleshly lusts. Herod responded by having his own soldiers dress<\/span> Yeshua up as a king in order to mock Him (v. 11<\/a>). This is the second mockery that the Messiah underwent. The result of this second phase of the civil trial was a further declaration of innocence, for<\/span> Herod refused to pass the death sentence on the Messiah.<\/p>\n

The passage ends by stating that at this point Herod and Pilate became friends (v. 12<\/a>). Previous to this there had been animosity between them<\/span>. This began when Pontius Pilate first became procurator of Judea. At that time he brought Roman shields with the image of the emperor into Jerusalem and placed them in the palace of Herod the Great, the father of Herod Antipas. This not only desecrated the<\/span> city of Jerusalem, but it centered the abomination in the home of Herod the Great. Herod Antipas complained to Emperor Tiberius, and the emperor ordered Pilate to remove the shields. From that time on hatred existed between the two men, for Herod felt that Pilate did not recognize his authority.<\/span><\/p>\n

By sending Yeshua to him, Pilate showed Herod<\/span> that he did recognize his authority over Galilee. Furthermore, Pilate knew well that Herod desired to see Yeshua, so he gave him the opportunity. As a result of all this, the two became friends, but they did so at the expense of Messiah. Herod <\/span>Antipas\u2019 wife was named Herodias. Earlier, she had tricked Herod into having John the Baptist beheaded. In the year a.d. 39, she instigated Herod into goin<\/span>g to Rome to request the title of king. At Rome he was deposed by Emperor Caligula and then banished by the senate of Rome to Gaul, where Herod and Herodias died in poverty.<\/p>\n

At the second phase of the<\/span> civil trial of the Messiah, Herod Antipas sat before Yeshua in all his regal splendor while Yeshua stood as a poor and lowly carpenter, suffering the cruelties of men. But within a decade while the Messiah was sitting at the <\/span>right hand of God the Father in all majesty, glory and power as the King of Kings, Herod was living in total poverty and would die the same way. Herod Antipas paid dearly for the murder of John the Baptist and for the mockery of Jesus the Messiah.<\/p>\n

C. Phase Three: The Second Trial Before Pilate<\/p>\n

When Herod Antipas returned Jesus to Pontius Pilate, the latter began to make several attempts to have Him released. The first attempt is recorded in Luk<\/span>e 23:13\u201315<\/a>: And Pilate called together the chief priests and the rulers and the people, and said unto them, Ye brought unto me this man, as one that perverted the people: and behold, I having examined<\/em><\/span> him before you, found no fault in this man touching those things whereof ye accuse him: no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death has been done by him.<\/em><\/p>\n

In t<\/span>his first attempt to release Jesus, Pilate told the leaders that Herod Antipas found him innocent. This was the second declaration of the innocence of Jesus. Furthermore, Pilate himself reiterated that he<\/span>, too, found Jesus innocent, and this became the third declaration of innocence. However, this failed to convince the masses.<\/p>\n

Once again Pilate attempted to release Yeshua. He offered the people a<\/span> choice between Yeshua and Barabbas. This is recorded in Mark 15:6\u201310<\/a>: Now at the feast he used to release unto them one prisoner, whom they asked of him. And there was one called Barabbas, lying boun<\/em><\/span>d with them that had made insurrection, men who in the insurrection had committed murder. And the multitude went up and began to ask him to do as he was wont to do unto them. And Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he perceived that for envy the chief priests had delivered him<\/em><\/span> up.<\/em><\/p>\n

Pilate attempted to have the Messiah released by offering the crow<\/span>d a choice between Jesus and Barabbas. The irony of the situation must not be missed! Barabbas was guilty of the very crime of which Jesus was accused: sedition or rebelling against Rome. Furthermore, we know from other contemporary sources that the entire name of t<\/span>he guilty one was Jesus Barabbas. The name Barabbas means \u201cson of the father.\u201d So the prisoner who was going to be released was \u201cJesus, son of the father.\u201d But the Lord Jesus, the Son of the Father, was being accused of sedition and would die on the other\u2019s behalf.<\/p>\n

At this point in the proceedings, Pilate received a message from his<\/span> wife. We find this recorded in Matthew 27:17\u201319<\/a>: When therefore they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus who is called Christ? For <\/em><\/span>he knew that for envy they had delivered him up. And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have you nothing to do with that righteous man; for I have suffered many things this day in a dream because of him.<\/em><\/span><\/p>\n

According to tradition, Pilate\u2019s wife\u2019s name was Claudia. She apparently was more sensitive to spiritual things and had received a troubling dream concernin<\/span>g the person of Jesus. In this dream, He was clearly revealed as a righteous man. She also had a sense of impending doom that if Pilate gave in and condemned Jesus to death, dire consequences would result upon the family. Apparently, she had already gone through a night of suffering, realizing that the decision Pilate would make would determine their des<\/span>tiny also.<\/p>\n

After Pilate received the warning<\/span> from his wife, he gave the people the choice between Yeshua and Barabbas. This is recorded in Matthew 27:20\u201322<\/a>: Now the chief priests and the elders persuaded the multitudes that they should ask for <\/em><\/span>Barabbas, and destroy Jesus. But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. Pilate said unto them, What then shall I do unto Jesus who is called Christ? They all say, Let him be crucified.<\/em><\/span><\/p>\n

The Jewish leaders in the meantime had moved through the crowd, inciting the people to ask for Barabbas\u2019 release and to demand the Crucif<\/span>ixion of Yeshua (v. 20<\/a>). Pilate\u2019s second attempt to have Yeshua released was foiled.<\/p>\n

Pilate attempted a third time to release Jesus. We see this in John 19:1\u20136<\/a>: Then Pilate therefore took Jesus, and s<\/em><\/span>courged him. And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment; and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. And Pilate went out again<\/em><\/span>, and said unto them, Behold, I bring him out to you, that ye may know that I find no crime in him. Jesus therefore came out, wearing the crown of thorns and the purple garment. And Pilate said unto them, Behold, the man! When therefore the chief priests and the officers saw him, they cried out, saying, Crucify him, crucify him! Pilate said unto them, Take him yourselves, and crucify him: for I find no crime in him.<\/em><\/span><\/span><\/p>\n

Pilate\u2019s third attempt in verse 1<\/a> was another compromise, for he had Jesus scourged. Pilate\u2019s apparent hope was that when the people saw Jesu<\/span>s after His scourging, they would be sympathetic toward Him and would call for His release.<\/p>\n

The Roman custom of scourging was one of the cruelest forms of torture. Forty lashes were swung against the <\/span>victim. The whip itself contained numerous leather straps, which had glass and pieces of sharp metal fixed at the end that would lacerate the flesh. The scourging was not limited to the back but was applied over the whole body. The flesh would be torn away and bone would be exposed. Quite often the prisoner<\/span>s died just from the scourging alone. Isaiah 52:14<\/a> prophesied the Messiah\u2019s scourging. The p<\/span>rophet stated that Messiah\u2019s person was so marred, so disfigured, that He no longer resembled a man!<\/p>\n

As if that were not enough, Yeshua was forced to go through a third abuse as the soldiers of Rome m<\/span>ocked Him and His claims to be King. The soldiers made a crown of sharp thorns (v. 2<\/a>), and when they pressed the crown against His head, the thorns tore into His flesh. Soon, His entire face became bl<\/span>oody. Furthermore, after the Messiah was scourged, the soldiers beat Him with their hands (v. 3<\/a>). This was the third mistreatment the Messiah underwent.<\/p>\n

The crown of thorns had spiritual significance.<\/span> In Genesis 3:18<\/a> we see that thorns resulted from God\u2019s curse upon man and creation because of man\u2019s sin. When Messiah wore the crown of thorns, He bore the curse upon Himself. Ultimately, because of <\/span>Messiah\u2019s death, the curse will be removed from this earth, but here we see Yeshua bearing the curse on our behalf.<\/p>\n

After the scourging Pilate again brought Jesus out before the masses, and for the th<\/span>ird time he declared Jesus innocent (vv. 4\u20135<\/a>). Counting Herod\u2019s declaration, this is the fourth declaration of the innocence of Jesus. But in verse 6<\/a>, the multitude still demanded that He be crucified<\/span> and Pilate\u2019s third attempt to have Jesus released failed.<\/p>\n

There was a fourth attempt to have Yeshua set free. This is recorded in John 19:6b\u20137<\/a>: Pilate said unto them, Take him yourselves, and crucify<\/em><\/span> him: for I find no crime in him. The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God.<\/em><\/p>\n

In his fourth attempt, Pilate refused to give the Roman<\/span> sentence to have Yeshua crucified (v. 6b<\/a>). Pilate told the masses that if they wished to have Messiah crucified for one of their own crimes, they should do the crucifying. But Pilate knew very well t<\/span>hat the leaders of Israel had no authority to put anyone to death. Therefore, he felt that if he refused to pass a Roman sentence, they would not dare to have Jesus crucified.<\/p>\n

Now, the Jewish leaders <\/span>dropped their charge of sedition and came up with the real charge they had against Yeshua: His claim of Messiahship (v. 7<\/a>). They reverted back to the charge for which He had been tried at the religiou<\/span>s trial. The charge of sedition was dropped because it could not be substantiated. But according to Jewish law, anyone who claimed to be the Messiah and who was not, was to be put to death.<\/p>\n

Pilate dis<\/span>covered what the real issue was for the first time. As he thought over the strange events, which had occurred that night, including his wife\u2019s need to interfere, he decided to have a second interview with Yeshu<\/span>a. This is given in John 19:8\u201311<\/a>: When Pilate therefore heard this saying, he was the more afraid; and he entered into the Praetorium again, and said unto Jesus, Whence are you? But Jesus ga<\/em><\/span>ve him no answer. Pilate therefore said unto him, Speak you not unto me? Know you not that I have power to release you, and have power to crucify you? Jesus answered him, You would have no power against me, except it were given you from above: therefore he that delivered me unto you has greater sin.<\/em><\/span><\/p>\n

Pilate began to sense something about this man Jesus (v. 8<\/a>). Pilate was filled with fear and wished<\/span> to ask Him about His origin, but Jesus refused to answer that question (v. 9<\/a>). When Pilate demanded an answer in verse 10<\/a> on the grounds that he alone could release Jesus or crucify Him, Jesus respon<\/span>ded by letting him know Who really was in control (v. 11<\/a>). Jesus reminded Pilate that whatever power he had was given to him from God. As much as he may have thought that he was in control, he certain<\/span>ly was not. The tables had turned: the judge became the defendant and the defendant became the judge!<\/p>\n

After this interview, Pilate made a fifth attempt to release Yeshua. This is found in John 19:12<\/a>: <\/span>Upon this Pilate sought to release him: but the Jews cried out, saying, If you release this man, you are not Caesar\u2019s friend: every one that makes himself a king speaks against Caesar.<\/em><\/p>\n

This attempt to<\/span> release Yeshua was spoiled when Pilate was charged with not being Caesar\u2019s friend. But why should Pilate be intimidated by this? After all, he was the Roman procurator. Why would Rome listen to the Jewish leaders a<\/span>nd not to Pilate. These questions are answered when we understand what was happening back in Rome at this time. Pilate originally had received his procuratorship through a friend named Sejanus, who, at one time, had held quite a bit of authority in the senate of Rome. But Sejanus had been accused of treason and had been executed. Now, all of Sejanus\u2019 friends were under investigation as to their loyalty to Rome. <\/span>Inasmuch as Pilate had been both a friend of Sejanus and had received his procuratorship through Sejanus, he, too, was under investigation at this time. The emperor of Rome had already received several complaints against Pilate. Should word reach the emperor that Pilate had released a man who claimed to be a king and a competitor to Caesar, Pilate would quickly lose his position and perhaps be killed as well.<\/p>\n

When Pilate heard that the people wanted to accuse him of not being Caesar\u2019s friend, in verse 13<\/a>, he sat down on the judgment-seat. Pilate\u2019s response to this<\/span> charge is recorded in John 19:14\u201315<\/a>: Now it was the Preparation of the passover: it was about the sixth hour. And he said unto the Jews, Behold, your King! They therefore cried out, Away with him, aw<\/em><\/span>ay with him, crucify him! Pilate said unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar.<\/em><\/p>\n

Now there was a sixth attempt to release Jesus, for Pilate called ou<\/span>t, \u201cBehold your King!\u201d However, the masses continued to cry, \u201cAway with him, \u2026 crucify him.\u201d When Pilate asked them whether they really wanted him to crucify their King, the leaders of Israel said, \u201cWe have no king but Caesar.\u201d<\/span><\/p>\n

The leadership of Israel claimed Caesar as their king and rejected the true King, Jesus the Messiah. Pilate\u2019s final attempt to have Him released ended in failure. We see th<\/span>is in Matthew 27:24\u201325<\/a>: So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the <\/em>blood<\/em><\/span> of this righteous man; see ye to it. And all the people answered and said, His blood be on us, and on our children.<\/em><\/p>\n

Still sitting on the judgment-seat, Pilate washed his hands of the case and gave a <\/span>fifth declaration of Messiah\u2019s innocence (v. 24<\/a>). This is the most significant declaration because it came from the very judgment-seat itself. Pilate not only declared the Messiah to be innocent, he a<\/span>lso declared Him righteous.<\/p>\n

But there was no way that Pilate could wash the blood of Yeshua from his hands. By human authority, he alone had the power to condemn or to release Yeshua. Under no circums<\/span>tances could Pilate absolve himself of his guilt.<\/p>\n

The Christian church has never forgotten the part Pilate played in the Messiah\u2019s trial. One of its earliest creeds is the Apostles\u2019 Creed. One of the <\/span>phrases of this creed is \u201csuffered under Pontius Pilate.\u201d For all eternity, Pilate will bear the responsibility for his actions. He began to feel it only six years after the trial of the Messiah. In a.d. 36, Emperor Caligula exiled Pilate to Gaul, and shortly after his banishment, Pilate committed suicide.<\/p>\n

The leaders of Israel accepted the responsibility for the blood of the Messiah, not only upo<\/span>n their generation, but also on the generation that followed. His blood be on us, and on our children (Mat. 27:25<\/a>). This responsibility must not be applied to all Jews of all time but only to that gen<\/span>eration and the succeeding one. They placed themselves under a curse, and that curse was fulfilled in the year a.d. 70. At that time Jerusalem was destroyed, the Temple was burned down and the Jews we<\/span>re dispersed throughout the world.<\/p>\n

Finally, Pilate gave his sentence. We read in Luke 23:24\u201325<\/a>: And Pilate gave sentence that what they asked for should be done. And he released him that for insurrect<\/em><\/span>ion and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will.<\/em><\/p>\n

Pilate gave the Roman sentence and condemned the Messiah to death for the charge of sedition. Ba<\/span>rabbas was released. The substitution must not be overlooked. The Messiah died in the place of one who deserved death. The innocent died so that the guilty could go free. The Messiah was accused of the very crime of which Barabbas was guilty. After Pilate passed sentence, Yeshua was taken to be <\/span>crucified.<\/p>\n

So ended \u201cThe Most Famous Trial in All History.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

Jesus therefore, knowing all the things that were coming upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus said unto them, I am he. And Judas also, who betrayed him, was standing with them. Introduction We are beginning a brand new study in which we will … <\/p>\n

\u201eThe Trial of the Messiah\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-66","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/66","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=66"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/66\/revisions"}],"predecessor-version":[{"id":67,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/66\/revisions\/67"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=66"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=66"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=66"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}