Sanhedrin trial of Jesus
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Sanhedrin trial of Jesus | |
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Madrazo, 1803) | |
Court | Sanhedrin |
Decided | AD 30 or 33 |
Verdict | Guilty |
Case history | |
Subsequent action(s) | Following trials at Pilate's and Herod's courts, sentenced to death |
In the New Testament, the Sanhedrin trial of Jesus refers to the trial of Jesus before the Sanhedrin (a Jewish judicial body) following his arrest in Jerusalem and prior to the trial before Pontius Pilate. It is an incident reported by all three Synoptic Gospels of the New Testament, while the Gospel of John refers to a preliminary inquiry before Annas.[1] The gospel accounts vary on a number of details.
Jesus is generally quiet, does not defend himself, rarely responds to the accusations, and is found guilty of: violating the Sabbath law (by healing on the Sabbath); threatening to destroy the
Evening inquest at Caiaphas's palace
In the narrative of the synoptic gospels, after the arrest of Jesus, he is taken to the private residence of Caiaphas, the high priest. Matthew 26 (Matthew 26:57) states that Jesus was taken to the house of Caiaphas the High Priest of Israel, where the scribes and the elders were gathered together. Mark 14 (Mark 14:53) states that Jesus was taken that night "to the high priest" (without naming the priest), where all the chief priests and the elders gathered.
According to John's gospel, Jesus was taken not to Caiaphas but to Annas,[3] who questioned him only privately. A former high priest and father-in-law of Caiaphas, Annas remained very influential. The fact that Jesus was taken not to Caiaphas but to Annas is explained on the ground that the latter's palace was nearer the place of arrest than that of the former. Peter and other disciples, however, being ignorant of the state of affairs, went to Caiaphas's house in the night.[4]
In all four Gospel accounts, the trial of Jesus before the priests and scribes is interleaved with the
In
According to Luke 22:63, at Caiaphas's house, Jesus is mocked and beaten. He is accused of claiming to be both the Messiah and the Son of God.[2][9][10] Although the Gospel accounts vary with respect to some of the details, they agree on the general character and overall structure of the trials of Jesus.[12]
Mark 14:55–59 states that the chief priests sought witnesses to testify against Jesus but did not find any. Matthew characterizes these as false witnesses. Many gave false witness against him, but their testimony did not agree. Finally two came forward and accused him of saying "I am able to destroy the temple and raise it again in three days".[13] Theologian Eckhard J. Schnabel points out that if the Sanhedrin had wished to contrive false testimony they would have prepared the witnesses so that their statements would have confirmed rather than contradicted each other.[14]
In the Gospel accounts, Jesus speaks very little and gives very infrequent and indirect answers to the priests' questions, according to John 18:22, prompting an officer to slap him. In Matthew 26:62, the lack of response from Jesus prompts the high priest to ask him, "Answerest thou nothing?" In the Gospel accounts, the men holding Jesus at the high priest's house mock, blindfold, insult and beat him, sometimes slapping him and asking him to guess who had hit him.[2][9][10][15]
According to Luke, Joseph of Arimathea was a counsellor, a member of the Sanhedrin who dissented from the decision.[16] According to John, Nicodemus was with Joseph of Arimathea to recover and bury Jesus' body,[17] leading to the inference that he also dissented.
Morning arraignment and trial
canonical gospels |
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Luke 22:66 states that, "as soon as it was day", the chief priests and scribes gathered together and led Jesus away into their council.[2][9][10] John 18:28 states that, early in the morning, Jesus was led from Caiaphas to Pontius Pilate in the Praetorium.[2][9][10]
In Luke 22:67, Jesus is asked: "If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not believe". But, in 22:70, when asked "Are you then the Son of God?", Jesus answers "You say that I am", affirming the title Son of God.[18] At that point, the priests say "What further need have we of witness? for we ourselves have heard from his own mouth", and they decide to condemn Jesus.[2][9][10]
Thereafter, in
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Rembrandt's 1660 depiction of Peter's Denial. Jesus, in the upper right hand corner, is at the high priest's house, his hands bound behind him, and turns to look at Peter.
Commentary
The historicity of the gospel narratives has been questioned by scholars, who suggest that the evangelists' accounts reflect the later antagonism that arose between the Church and the Synagogue. They show a tendency to minimize the actions of Pilate and emphasize the responsibilities of the Jews.[19] Pilate's effectiveness as governor depended on cooperation with the aristocratic Jewish leadership. Provincial governors "had full jurisdiction over capital cases, even when they worked in conjunction with local courts".[20]
Comparison
Narrative comparison
The following comparison table is primarily based on the New International Version (NIV) English translation of the New Testament.[21]
Matthew | Mark | Luke | John | |
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Sanhedrin trial before Caiaphas (Matthew, Mark, Luke) or Annas (John) | Matthew 26:57–67
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Mark 14:53–65
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Luke 22:54–71
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John 18:13–28
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Trial before Pilate (Luke: and also before Herod Antipas) | Matthew 27:1–14
|
|
Luke 23:1–12
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John 18:28–38
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Jesus versus Barabbas | Matthew 27:15–26
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Mark 15:6–15
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Luke 23:13–25
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John 18:39–19:16
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Jesus abducted for crucifixion | Matthew 27:27–31
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Mark 15:16–20
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Luke 23:26
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John 19:16
|
Chronological comparison
Approximate chronological comparison between the Jesus Passion narratives according to the Gospels of Mark and John. Each section ('1' to '28') represents 3 hours of time.[22]
See also
- Chronology of Jesus
- Jesus at Herod's court
- Denial of Peter
- Kiss of Judas
- Life of Jesus in the New Testament
- Passion of Jesus
- Pilate's court
- Thirty Pieces of silver
References
Citations
- ^ Mark 14:53–65, Matthew 26:57–68, Luke 22:63–71, and John 18:12–24
- ^ ISBN 0-8054-4482-3pages 396–400
- ^ Arbez, Edward (1907). Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company. . In Herbermann, Charles (ed.).
- ^ Gottheil, Richard and Krauss, Samuel. "Caiaphas", Jewish Encyclopedia
- ^ ISBN 0-8028-2248-7page 105
- JSTOR 1560460.
- S2CID 170266008.
- OCLC 825768732.
- ^ ISBN 0-7814-3868-3page 487–500
- ^ ISBN 0-8054-9548-7pages 608–609
- ^ Chapman & Schnabel 2015, p. 31.
- ISBN 0-8028-3782-4pages 1050–1052
- ^ Matthew 26:61
- ^ Chapman & Schnabel 2015, p. 40.
- ^ Matthew 26:67, Mark 14:65, Luke 22:63–65, John 18:22
- ^ Luke 23:50–51
- ^ John 19:38–40
- ISBN 88-7653-625-6page 166
- ^ "trial(s) of Jesus", A Dictionary of the Bible. (W. R. F. Browning, ed.) Oxford Biblical Studies Online. 02-Apr-2021
- ^ Chapman & Schnabel 2015, p. 199.
- ^ "Online Bible – New International Version". Biblehub.com. 2011. Retrieved 4 January 2021.
- ^ For example, compare: "It was nine in the morning when they crucified him." (Mark 15:25 NIV) and "It was the day of Preparation of the Passover; it was about noon. (...) Finally Pilate handed him over to them to be crucified." (John 19:14,16 NIV). Bart D. Ehrman, Jesus: Apocalyptic Prophet of the New Millennium (1999), p. 32–36.
Sources
- Chapman, David W; Schnabel, Eckhard J. (2015). The trial and crucifixion of Jesus : texts and commentary. Mohr Siebeck. OCLC 903545251.
Further reading
- Brown, Raymond E., et al. The New Jerome Biblical Commentary. Prentice Hall, 1990, ISBN 0-13-614934-0.
- ISBN 0-06-061480-3.
- Knecht, Friedrich Justus (1910). . A Practical Commentary on Holy Scripture. B. Herder.
- Geza Vermes, Berlin: Walter de Gruyer, 1974).
External links
- Media related to Jesus before Caiaphas at Wikimedia Commons