The Life of Christ (12)- Trial

Wednesday Bible Study The Life of Christ (12)- Trial

March 20, 2024

Of the entire life and ministry of Jesus, no segment of time is described in more detail by the Gospel writers than the final eighteen hours of His life. Many other well-known moments are recorded by only some of the authors—like His birth, His teaching in the temple at twelve years old, and the Sermon on the Mount. However, all four Gospels similarly record Jesus’ betrayal, “trial”, and death.

The reality of the situation is simple. Under both Jewish and Roman law, Jesus did not receive a trial.

… The term “trial” is not the best descriptor for the travesty that unfolded that night. Trial implies a search for

evidence, truth, and justice—but that was not the religious leaders’ objective on the night Jesus was betrayed.

Matthew’s description of Jesus’ “trial” before the Sanhedrin indicates it could not have been a formal meeting. Although there were representatives present from each of the groups that comprised the Sanhedrin, not all the members of the council were in attendance. The religious leaders’ questioning of Jesus was illegal for several reasons:

• The trial took place under the cloak of darkness rather than in the daytime.

• The trial was not held in the Sanhedrin’s halls in the temple, but in the high priest’s house.

• Jesus’ trial and crucifixion took place during the festival of Passover and carried over into the eve of Shabbat (John 19:31).

READ: Matthew 26:57-68; Matthew 27:1-2

Matthew 26:57–68 (LSB) 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?”

Matthew 27:1–2 (LSB) 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.

Watch Video

Have you ever considered John allowed to be at house because he was from “prominent family” (John 18:16)?

John 18:16 “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.”

Does John’s relationship with the High Priest (or his household servants?) change the way you view him as one of Jesus’ disciples?

Only a small group was responsible for Jesus’ death. Primarily the Sadducees manipulated the situation to kill Jesus.

Does the group being Sadducees make any difference to you?

SADDUCEES [SAJ uh seez] — members of a Jewish faction that opposed Jesus during His ministry. Known for their denial of the bodily resurrection, the Sadducees came from the leading families of the nation—the priests, merchants, and aristocrats. The high priests and the most powerful members of the priesthood were mainly Sadducees (Acts 5:17).

Some scholars believe the name “Sadducees” came from Zadok, the high priest in the days of David (2 Sam. 15:24) and Solomon (1 Kin. 1:34–45). Many wealthy laypeople were also Sadducees. This may be the reason why the Sadducees gave the impression of wanting to preserve things as they were. They enjoyed privileged positions in society and managed to get along well under Roman rule. Any movement that might upset order and authority was bound to appear dangerous in their eyes.

The Sadducees rejected “the tradition of the elders,” that body of oral and written commentary that interpreted the law of Moses. This automatically placed them in direct conflict with another Jewish group, the PHARISEES, who had made the traditions surrounding the Law almost as important as the Law itself. The Sadducees insisted that only the laws that were written in the law of Moses (the PENTATEUCH, the first five books of the Old Testament) were really binding. The Sadducees thought this way because of religious practices that had taken place for several centuries.

For many years the priests were in charge of teaching the law of God to the Israelites; they were the authorities to go to for interpretation or application of the law (Deut. 17:8–13). Unfortunately, the leading priests lost the respect of the people by becoming corrupt. When this happened, many Jews began to respond to the SCRIBES, people who had become experts in God’s law and who usually lived pious, disciplined lives, although many of them were not priests. People began to follow the teaching of the scribes and to let the scribes interpret the law of God for them. The “tradition of the elders” that followed was made up of customs, rulings, and interpretations that the scribes passed on as the authoritative way in which God’s law should be applied.

The Sadducees rejected this approach to authority in favor of the written law of Moses. They felt the original law alone could be trusted. Naturally, they felt Sadducean priests should be the ones to serve as the law’s interpreters.

The Sadducees did not believe in the resurrection of the dead or the immortality of the soul, since these doctrines are not mentioned in the law of Moses. Neither did they believe in rewards or punishments handed out after death, as in the doctrines of heaven and hell. Acts 23:8 indicates that they did not believe in angels or spirits, either. They believed in free will—that people are responsible for their own prosperity or misfortune. They interpreted the law literally and tended to support strict justice as opposed to mercy toward the offender.

Only a few references are made to the Sadducees in the New Testament. They opposed the early church (Acts 4:1–3; 5:17–18), much more so than even the Pharisees (Acts 5:34–39; 15:5; 23:6–9). Since the chief priests usually came from among the Sadducees, it is clear that they played a major role in the arrest of Jesus and the preliminary hearing against Him (Mark 14:60–64), and that they urged Pilate to crucify Him (Mark 15:1, 3, 10–11). Jesus warned His disciples about the “leaven”—the “doctrine” or teaching—of the Sadducees (Matt. 16:1–12). John the Baptist was suspicious of their supposed “repentance” (Matt. 3:7–12).

One incident when Jesus clashed with the Sadducees is recorded in all three of the synoptic gospels (Matt. 22:23–33; Mark 12:18–27; Luke 20:27–40). Apparently one of the favorite sports of the Sadducees was to make fun of their opponents by showing how their beliefs led to ridiculous conclusions. They approached Jesus with a “what if” question, designed to show the absurd consequences that can arise from believing in the resurrection of the dead. “Suppose,” they asked, “a woman had seven husbands in this life, and each of them died without leaving children? Whose wife would she be in the world to come?”

Jesus replied with a two-part answer. First, He said that they were wrong to suggest that earthly relationships, such as marriage, will continue after the resurrection. Second, Jesus pointed out that they were wrong in not believing in the resurrection at all: “Have you not read what was spoken to you by God, saying, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living” (Matt. 22:31–32; also Ex. 3:6, 15–16).

Jesus’ argument was that God told Moses that He was the God of Abraham, Isaac, and Jacob. Of course, these three men had died long before the time of Moses. Yet, if they were not “alive” at the time of Moses (that is, if they did not live on after their deaths), then God would not have called Himself their God, for “God is not the God of the dead, but of the living.” Abraham, Isaac, and Jacob must live on if God is still their God; therefore, it is wrong to deny life after death and the resurrection of the dead.

After posing His reasons, Jesus stated that the Sadducees were “greatly mistaken” in their beliefs (Mark 12:27). The multitude who heard Jesus’ argument were “astonished at His teaching” (Matt. 22:33) and the Sadducees were “silenced” (Matt. 22:34).

Youngblood, R. F., Bruce, F. F., & Harrison, R. K., Thomas Nelson Publishers, eds. (1995). In Nelson’s new illustrated Bible dictionary. Thomas Nelson, Inc.

Matthew 26:65 The High Priest tore his garments. (Leviticus 21:10; Leviticus 10:6-7).

Matthew 26:65 (LSB) 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;

Leviticus 21:10 (LSB) ‘And the priest who is the highest among his brothers, on whose head the anointing oil has been poured and who has been ordained to wear the garments, shall not uncover his head nor tear his clothes;

Leviticus 10:6–7 (LSB) Then Moses said to Aaron and to his sons Eleazar and Ithamar, “Do not uncover your heads nor tear your clothes, so that you will not die and that He will not become wrathful against all the congregation. But your relatives, the whole house of Israel, shall weep over the burning which Yahweh has brought about. 7 “You shall not even go out from the doorway of the tent of meeting, lest you die; for the anointing oil of Yahweh is upon you.” So they did according to the word of Moses.

Alton Garrison - last week’s sermon

Joel 2:13 “And tear your heart and not your garments.” Now return to Yahweh your God, For He is gracious and compassionate, Slow to anger, abounding in lovingkindness, And relenting concerning evil.”

The New Testament does blame the Jewish leaders for condemning Jesus to die. But they weren’t acting alone. The Roman governor Pontius Pilate also condemned Jesus to die.

Thoughts: Since Pilate was a military leader and NOT a politician, he used intimidation and violence rather than communication and negotiation.

Observation: Execution was often used by the Romans at the time of the Passover (a holiday to remember God delivering Israel) to assert their rule over Israel.

READ: John 18:28–19:16

John 18:28–19:16 (LSB) Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. 29 Therefore Pilate went out to them and said, “What accusation do you bring against this man?” 30 They answered and said to him, “If this man were not an evildoer, we would not have delivered Him to you.” 31 So Pilate said to them, “Take Him yourselves, and judge Him according to your law.” The Jews said to him, “It is not lawful for us to put anyone to death,” 32 in order that the word of Jesus which He spoke would be fulfilled, signifying by what kind of death He was about to die.

33 Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, “Are You the King of the Jews?” 34 Jesus answered, “Are you saying this from yourself, or did others tell you about Me?” 35 Pilate answered, “Am I a Jew? Your own nation and the chief priests delivered You to me; what did You do?” 36 Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be delivered over to the Jews; but as it is, My kingdom is not from here.” 37 Therefore Pilate said to Him, “So You are a king?” Jesus answered, “You yourself said I am a king. For this I have been born, and for this I have come into the world, to bear witness to the truth. Everyone who is of the truth hears My voice.” 38 Pilate said to Him, “What is truth?” And when he had said this, he went out again to the Jews and said to them, “I find no guilt in Him. 39 “But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?” 40 So they cried out again, saying, “Not this man, but Barabbas.” Now Barabbas was a robber.

1 Pilate then took Jesus and flogged Him. 2 And when the soldiers twisted together a crown of thorns, they put it on His head, and put a purple robe on Him; 3 and they were coming to Him and saying, “Hail, King of the Jews!” and were giving Him slaps in the face. 4 And Pilate came out again and said to them, “Behold, I am bringing Him out to you so that you may know that I find no guilt in Him.” 5 Jesus then came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold, the man!” 6 So when the chief priests and the officers saw Him, they cried out saying, “Crucify, crucify!” Pilate said to them, “Take Him yourselves and crucify Him, for I find no guilt in Him.”

7 The Jews answered him, “We have a law, and by that law He ought to die because He made Himself out to be the Son of God.” 8 Therefore when Pilate heard this statement, he became more afraid; 9 and he entered into the Praetorium again and said to Jesus, “Where are You from?” But Jesus gave him no answer. 10 So Pilate said to Him, “You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?” 11 Jesus answered, “You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin.” 12 As a result of this Pilate kept seeking to release Him, but the Jews cried out saying, “If you release this man, you are no friend of Caesar; everyone who makes himself to be a king opposes Caesar.” 13 Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Stone Pavement, but in Hebrew, Gabbatha. 14 Now it was the day of Preparation for the Passover; it was about the sixth hour. And he said to the Jews, “Behold, your King!” 15 So they cried out, “Away with Him! Away with Him! Crucify Him!” Pilate said to them, “Shall I crucify your King?” The chief priests answered, “We have no king but Caesar.” 16 So he then delivered Him over to them to be crucified.

1. What do you notice about Pilate as you read this passage?

Thoughts: Do you see the Church giving Pilate a “free pass” in the execution of Jesus?

2. How do the Jewish leaders reveal their hypocrisy by refusing to enter the home of Pilate, a Gentile (18:28)?

3. A Roman trial included four basic elements: the accusation, the interrogation (search for evidence), the defense, and the verdict. What events or statements from the text are included in each?

☐the accusation (18:28–31)

☐the interrogation (18:32–35)

☐the defense (18:36–37)

☐the verdict (18:38)

4. Pilate’s statement “What is truth?” (18:38) seems strikingly current. How do you find yourself confronted by unbelievers with this question?

I brought this subject up yesterday at the UC Minister’s breakfast.

I’ve been talking about syncretism being THE religion of the U.S.

WE must guard against it.

How?

McDonalds (multiverse), the Force (star wars), yin-yang, karma, reincarnation, yoga, martial arts, Feng Shui, etc.

These have ALL invaded Christianity

I talked about a recent instance of encountering Syncretists.

How do I talk to them about rejecting syncretism and trust in Jesus alone, believing only the Bible is the Source of revelation of God, etc.

5. Pilate obviously was trying to release Jesus. What specific attempts did he make (18:39–19:16)?

Why did he do this? because he was a “good guy” at heart?

Matthew 27:17–19 (LSB) So when the people gathered together, Pilate said to them, “Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?” 18 For he knew that because of envy they had delivered Him over. 19 Now while he was sitting on the judgment seat, his wife sent him a message, saying, “Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him.”

6. How does it make you feel when you read the record of injustice done toward Jesus?

Some think God is unaware of injustice. But Jesus experienced it personally.

7. What can you conclude about Pilate’s character after reading this passage?

8. The Jews’ true charge against Jesus comes out in 19:7—“He claimed to be the Son of God.” Why do you think Pilate reacted to that statement as he did (19:8–9)?

Why was Pilate afraid?

Superstitions? Confirmation of his wife’s dreams?

9. Why didn’t Jesus say more to Pilate (19:9–11)?

To fulfill Isaiah 53:7 (LSB) He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth.

10. What parallels can you draw between the crowd’s threats toward Pilate (19:12) and the world’s attempts to detour Christians from fully following Christ?

John 19:12 (LSB) As a result of this Pilate kept seeking to release Him, but the Jews cried out saying, “If you release this man, you are no friend of Caesar; everyone who makes himself to be a king opposes Caesar.”

11. The message of the gospel is that Jesus took upon himself the condemnation that we deserve. In what specific ways do you see Christ’s grace demonstrated in his trial before Pilate?

As the old song says: He could have called 10,000 angels

When He was being arrested, He told His disciples … Matthew 26:53 “ “Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels?”

John 18:36 (LSB) Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be delivered over to the Jews; but as it is, My kingdom is not from here.”

Last week:

Luke 22:36 “And He said to them, “But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword should sell his garment and buy one.”

Fire Bible 22:36 Sword … buy one. Jesus may be using irony (i.e., words that have a double meaning in order to make a point) here in his statement that his disciples ought to buy a sword. After all, up to this point he has been challenging them to live with humility and self-sacrifice rather than to choose the harsh and hostile ways of the world. (In a short time, he would even rebuke one of the disciples for using a sword,

Word Commentary: The directive to buy a sword deserves a measure of separate consideration. Lined up as it is with purse, bag, and sandals, we can eliminate at once any idea that zealot sympathies are coming to expression with the commendation of the sword. The sword is thought of as part of the equipment required for the self-sufficiency of any traveller in the Roman world. Nothing more than protection of one’s person is in view. Similarly there can be no thought that the swords might be used to make a defense of Jesus (as Gillmann, LS 9 [1982] 142–53) or might be for use in an anticipated eschatological armed struggle (as Bartsch, NTS 20 [1973–74] 190–203).

12. What does this passage tell you about how to respond when you are treated unjustly?

What does the Book of Acts relate?

What does Fox’s Book of Martyrs suggest?

Ask God to help you follow Jesus’ example of grace when you are under pressure.

Now or Later

Return to Peter’s denial. John’s account is in 18:15–18, 25–27. Let this text be a source of prayer and reflection. Imagine yourself in Peter’s situation.

Who in your world is questioning you about your relationship with Jesus?

How do you respond?

Ask God to show you if there are ways in which you are denying him.[1]

So the most scandalous miscarriage of justice in history was twofold. The just punishment that awaited us was unjustly placed upon Jesus. He willingly accepted it out of love for each person His Father created. We should have paid the price for our sin instead of Jesus. We deserved execution, but Jesus willingly chose to undergo a baseless trial on our behalf, knowing full well it would lead to the Cross (Matthew 26:39).

Although this wicked plot to convict Jesus constituted history’s greatest miscarriage of justice, it also led to history’s most miraculous outpouring of mercy and grace. Jesus’ sacrifice was the key to the Father’s plan of redemption, offering undeserved forgiveness and restoring our communion with Him for all eternity.

Even during His trial, Jesus was fulfilling messianic prophecies:

· Isaiah wrote, “He was oppressed and treated harshly, yet he never said a word. He was led like a lamb to the slaughter. And as a sheep is silent before the shearers, he did not open his mouth” (53:7).

· David wrote, “The Lord said to my Lord, ‘Sit in the place of honor at my right hand until I humble your enemies, making them a footstool under your feet’ ” (Psalm 110:1).

· Daniel wrote, “As my vision continued that night, I saw someone like a son of man coming with the clouds of heaven. He approached the Ancient One and was led into his presence. He was given authority, honor, and sovereignty over all the nations of the world, so that people of every race and nation and language would obey him. His rule is eternal—it will never end. His kingdom will never be destroyed” (7:13–14).

Read the account of Jesus’ trial before the Sanhedrin in Matthew 26:57–68.

How did Jesus’ silence and His words attest to His identity as Messiah?

Why do you think the Sanhedrin reacted as they did?2

[1]Bunch, C., ed. (2000). Jesus’ Final Week: 8 Studies for Individuals or Groups: With Notes for Leaders (pp. 29–33). IVP Connect: An Imprint of InterVarsity Press.

[2]© 2022 by The General Council of the Assemblies of God, 1445 N. Boonville Ave., Springfield, Missouri 65802. All rights reserved.