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{{short description|Trial of Jesus before the Sanhedrin, a Jewish judicial body}}
{{POV}}
{{Gospel Jesus}}
{{Death of Jesus}}
{{Infobox court case
| image = Jesús en casa de Anás Museo del Prado José de Madrazo.jpg
| name = Sanhedrin trial of Jesus
| italic title = no
| caption = Jesus about to be struck in front of former High Priest [[Annas]], as in [[wikisource:Bible (American Standard) /John#18:22|John 18:22]] ([[José de Madrazo|Madrazo]], 1803)
| court = [[Sanhedrin]]
| full name =
| date decided = AD 30 or 33
| charge =
| verdict = [[Guilt (law)|Guilty]]
| subsequent actions = Following trials at [[Pilate's court|Pilate's]] and [[Jesus at Herod's court|Herod's]] courts, [[Crucifixion of Jesus|sentenced to death]]
| citations =
| transcripts =
| judges =
| prior actions =
| opinions =
| keywords =
}}


In the New Testament, the '''Sanhedrin trial of Jesus''' refers to the trial of [[Jesus in Christianity|Jesus]] before the [[Sanhedrin]] (a Jewish judicial body) following [[Arrest of Jesus|his arrest]] in [[Jerusalem in Christianity|Jerusalem]] and prior to the [[Pilate's court|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]].<ref>{{bibleverse||Mark|14:53–65|NIV}}, {{bibleverse||Matthew|26:57–68|NIV}}, {{bibleverse||Luke|22:63–71|NIV}}, and {{bibleverse||John|18:12–24|NIV}}</ref> The gospel accounts vary on a number of details.
The '''Sanhedrin Trial of Jesus''' is an event reported by all the [[Biblical canon|Canonical]] [[Gospel]]s. After the [[arrest of Jesus]], the Canonical Gospels report that [[Jesus]] was taken to the [[Sanhedrin]], a legal body composed of the chief [[Sadduccees]], [[Pharisees]], and elders (Kilgallen 255). The precise location and nature of the trial varies between the canonical Gospels, and particularly between the [[Synoptic Gospels]] and the [[Gospel of John]].


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 [[Second Temple|Jewish Temple]]; practicing [[Witchcraft|sorcery]], exorcising people by the power of demons; blasphemy; and claiming to be the [[Messiah in Judaism|Messiah]].<ref name="Craig396"/> He is then taken to [[Pontius Pilate]], the governor of [[Roman Judaea]], to be tried for claiming to be the [[Jesus, King of the Jews|King of the Jews]].
In the Synoptics, Jesus is taken to the Sanhedrin, with Matthew adding that the Sanhedrin had assembled where [[Caiaphas]] was located, possibly implying that the gathering occurred at the home of Caiaphas. At the time in which the narrative is set, this body was an [[ad hoc]] gathering, rather than a fixed court (Brown 146), as in the latter [[Council of Jamnia]], and its gathering in Caiaphas' home is historically plausible, though irregular. Daniel J. Harrington argues that being located in a home makes it more likely that this was a small first preliminary hearing and not a full trial. According to [[Rabbinic Judaism]], the Sanhedrin of the [[Pharisees]], probably a different sanhedrin, was led by [[Gamaliel]] from approximately the year 9 to 50. This is believed to be the same Gamaliel who appears in {{bibleverse||Acts|5:34}} and {{bibleverse-nb||Acts|22:3}}. [[Shammai]] may have also played a role.


==Evening inquest at Caiaphas's palace==
[[Image:Giotto - Scrovegni - -32- - Christ before Caiaphas.jpg|thumb|left|250px|A depiction of the Sanhedrin trial, by [[Giotto]]]]
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]] ([[wikisource:Bible (American Standard)/Matthew#26:57|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]] ([[wikisource:Bible (American Standard)/Mark#14:53|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,<ref>{{cite CE1913|volume=1|last= Arbez|first= Edward|wstitle=Annas}}</ref> 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.<ref>[https://jewishencyclopedia.com/articles/3903-caiaphas Gottheil, Richard and Krauss, Samuel. "Caiaphas", ''Jewish Encyclopedia'']</ref>
In the Gospel of John, however, Jesus is first taken to [[Annas]], the father-in-law of Caiaphas, who was the [[List of High Priests of Israel|high priest]]. The Gospel of John states that Caiaphas was the high priest ''that year'', implying that the appointment was an annual one. However, the appointment of high priests was significantly more permanent than that, and this is consequently one of several areas that most scholars regard the Gospel of John as demonstrating a severe lack of Jewish knowledge, and hence demonstrating that the [[authorship of John]] is unlikely to have been by a Jewish disciple. According to John, when Annas questions Jesus about his teachings and followers, Jesus refuses to be co-operative and instead says that he taught nothing in secret, always teaching in public places, and so Annas should just ask the many witnesses to what he said. This somewhat contradicts the Synoptic Gospels, and particularly that of Mark, which emphasise the presence of [[Messianic Secret|secret teachings]], and teachings that were only taught to the disciples not the crowds, again casting doubt on the motives and accuracy of the [[authorship of John]]. John adds that a nearby official struck Jesus for this lack of co-operation, though Jesus subsequently challenges him to point out what it was that Jesus had said which was wrong. John states that having this lack of co-operation, Annas sends Jesus to Caiaphas, though John does not mention at all what happens when Jesus meets Caiaphas.


[[File:Arturo Viligiardi.jpg|thumb|La negazione di Pietro, Arturo Viligiardi, 1888]]
According to the [[Gospel]]s [[Gospel of Mark|of Mark]] and [[Gospel of Matthew|of Matthew]], the sanhedrin wish to condemn Jesus to death, but since they respect the [[rule of law]] they find the lack of evidence against him to be unhelpful. Matthew and Mark state that many false witnesses made statements to the Sanhedrin, including a claim that Jesus had said he would destroy the [[Herod's Temple|man-made temple]], and replace it with a non man-made one three days later; according to Matthew and Mark the statements did not agree with each other, and hence since multiple witnesses are required by the [[Deuteronomic Code]], the Sanhedrin are unable to condemn him by this.
In all four Gospel accounts, the trial of Jesus before the priests and scribes is interleaved with the [[Denial of Peter]] narrative, where [[Apostle Peter]], who has followed Jesus, denies knowing him three times.<ref name=Bromiley105 >'' Theological dictionary of the New Testament'' by Gerhard Kittel, Geoffrey William Bromiley, Gerhard Friedrich 1980 {{ISBN|0-8028-2248-7}} page 105</ref> The intercalated narrative of Jesus' resolute determination offers contrast to the [[Frame story|framing narrative]] of Peter's aggrieved denials (Mark 14:53–54, 14:66–72).<ref name="Edwards 1989 p=193">{{cite journal | last=Edwards | first=James R. | title=Markan Sandwiches. The Significance of Interpolations in Markan Narratives | journal=Novum Testamentum | publisher=JSTOR | volume=31 | issue=3 | year=1989 | pages=193–216 | issn=0048-1009 | doi=10.2307/1560460 | jstor=1560460 }}</ref><ref name="Shepherd 1995 pp. 522–540">{{cite journal | last=Shepherd | first=Tom | title=The Narrative Function of Markan Intercalation | journal=New Testament Studies | publisher=Cambridge University Press (CUP) | volume=41 | issue=4 | year=1995 | issn=0028-6885 | doi=10.1017/s0028688500021688 | pages=522–540| s2cid=170266008 }}</ref><ref name="Rhoads Dewey Michie 2012">{{cite book | last1=Rhoads | first1=David M | last2=Dewey | first2=Joanna | last3=Michie | first3=Donald | title=Mark as story : an introduction to the narrative of a gospel | publisher=Fortress Press | year=2012 | isbn=978-1-4514-1104-1 | oclc=825768732 | url=http://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=3380712 | pages=51–52}}</ref> [[Luke 22]] ([[wikisource:Bible (American Standard)/Luke#22:61|Luke 22:61]]) states that as Jesus was bound and standing at the priest's house Peter was in the courtyard. Jesus "turned and looked straight at him", and Peter remembered the words Jesus had spoken to him: "Before the [[rooster]] crows today, you will disown me three times."<ref name=Craig396 /><ref name=CEvans487 /><ref name=Holman608 /><ref name=Bromiley105 />


In [[John 18]] ([[wikisource:Bible (American Standard)/John#18:24|John 18:24]]), Jesus is sent from Annas to Caiaphas the high priest. Both Matthew and Mark say that another consultation was held among the priests the next morning. The second interview with Jesus was "evidently held in the house of Caiaphas, rather than in the [[Chamber of Hewn Stone]]".{{sfn|Chapman|Schnabel|2015|p=31}}
All the Synoptic Gospels state that Jesus was asked by the Sanhedrin if Jesus was ''Christ, Son of God'', and Jesus responding with confirmation. Due to the nature of the Greek language, this could be translated simply as ''an anointed, a Son of God'', or as ''the Christ, the Son of God'', with quite different implications. The former of these simply requires that Jesus had been anointed, and that Jesus was a religious leader (''a [[son of God]]'' was a common Jewish term simply referring to any person who was particularly religious); since Jesus had been [[Anointing of Jesus|anointed at Bethany]], when a woman poured expensive perfumed oils over him, ''an anointed, a son of God'' is simply a very naturalistic and fairly worldly statement for Jesus to confirm. On the other hand, ''the Christ, the Son of God'' has heavy supernatural and [[Christology|Christological]] implications, and consequently is the translation choice usually favoured by Christians, and hence by Christian versions of the Bible.


According to [[wikisource:Bible (American Standard)/Luke#22:63|Luke 22:63]], at Caiaphas's house, Jesus is [[Mocking of Jesus|mocked]] and beaten. He is accused of claiming to be both the [[Messiah in Judaism|Messiah]] and the [[Son of God]].<ref name="Craig396">''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 {{ISBN|0-8054-4482-3}} pages 396–400</ref><ref name="CEvans487">''The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1'' by Craig A. Evans 2003 {{ISBN|0-7814-3868-3}} page 487–500</ref><ref name="Holman608">''Holman Concise Bible Dictionary'' 2011 {{ISBN|0-8054-9548-7}} pages 608–609</ref> 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.<ref name="GBromiley1050">''The International Standard Bible Encyclopedia'' by Geoffrey W. Bromiley 1982 {{ISBN|0-8028-3782-4}} pages 1050–1052</ref>
The Synoptics also state that Jesus added that ''[a/the] [[Son of Man]]'' would be seen ''sitting at the right hand of the mighty one'', and ''coming on the clouds of heaven''. Many Christians interpret this as a reference to a future [[second coming]] of Jesus, though in ancient times [[gnosticism|the gnostics]] read it quite differently as referring to enlightenment reaching each individual - that each individual human (''son of man'') would spiritually escape the earthly realm and rejoin the world of the [[Monad (Gnosticism)|monad]] (''mighty one''). The Synoptics state that these responses were sufficient for the Sanhedrin to be able to legally argue that Jesus was guilty, with Matthew and Mark adding that the high priest rent his clothes and said that Jesus' responses were [[blasphemy]]. In Matthew and Mark, the Sanhedrin then angrily beat Jesus, and then blindfold him and challenge him to prophesy who it is that hits him. In Luke this blindfolding, and challenge to prophesy, also occurs, but it is the guards who do this, and it occurs before the question is posed to Jesus by the Sanhedrin, making it instead appear that the cruel treatment is completely unjust and entirely down to the wickedness of Jesus' persecutors.


[[wikisource:Bible (American Standard)/Mark#14:55|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".<ref>Matthew 26:61</ref> 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.{{sfn|Chapman|Schnabel|2015|p=40}}
Both the Synoptics and the Gospel of John state that early in the morning the Sanhedrin reach their conclusion, and bind Jesus, taking him to [[Pontius Pilate]]. The Gospel of John downplays Pilate's responsibility and somewhat [[anti-semitism|anti-semitically]] treats all ''the Jews'' as being responsible for Jesus' death, arguing that ''the Jews'' brought Jesus to Pilate, that Pilate initially wanted ''the Jews'' to judge Jesus by their own laws, but that ''the Jews'' object since they want to execute Jesus but don't have the legal authority, according to {{bibleverse||John|18:31}} yet {{bibleverse||Acts|6:12}} records them ordering the [[stoning]] of [[Saint Stephen]] and also [[James the Just]] according to [[Antiquities of the Jews]] [http://earlyjewishwritings.com/text/josephus/ant20.html 20.9.1]. The [[Jesus Seminar]]'s ''Scholars Version'' translation notes for John 18:31: "''it's illegal for us:'' The accuracy of this claim is doubtful."


In the Gospel accounts, Jesus speaks very little and gives very infrequent and indirect answers to the priests' questions, according to [[wikisource:Bible (American Standard)/John#18:22|John 18:22]], prompting an officer to slap him. In [[wikisource:Bible (American Standard)/Matthew#26:62|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.<ref name=Craig396 /><ref name=CEvans487 /><ref name=Holman608 /><ref>[[wikisource:Bible (American Standard)/Matthew#26:67|Matthew 26:67]], [[wikisource:Bible (American Standard)/Mark#14:65|Mark 14:65]], [[wikisource:Bible (American Standard)/Luke#22:63|Luke 22:63–65]], [[wikisource:Bible (American Standard)/John#18:22|John 18:22]]</ref>
{{Christian-book-stub}}
==What laws of God did the Sanhedrin violate by the way they handled the trial of Jesus Christ?==


[[wikisource:Bible (American Standard)/Mark#14:61|Mark 14:61]] states that the high priest then asked Jesus, "Art thou the [[Christ]], the Son of the Blessed?" And Jesus said, "I am", at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In [[wikisource:Bible (American Standard)/Matthew#26:63|Matthew 26:63]], the high priest said, "Tell us whether you are the Christ, the Son of God." Jesus responded, "You have said it", and added, "But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven", prompting the High Priest to tear his own robe,<ref name=Craig396 /><ref name=CEvans487 /><ref name=Holman608 /> breaking [[Mosaic Law]] ([[wikisource:Bible (American Standard)/Leviticus#21:10|Leviticus 21:10]]){{Disputed inline|Rending of Chief Priest's Robes|date=May 2020}}, and to accuse him of blasphemy.
The following are some of the laws of God ([[Mosaic Law]]) that were flagrantly violated by the Sanhedrin in the trial of Christ: bribery (De 16:19; 27:25); conspiracy and the perversion of judgment and justice (Ex 23:1, 2, 6, 7; Le 19:15, 35); bearing false witness, in which matter the judges connived (Ex 20:16); letting a murderer (Barabbas) go, thereby bringing bloodguilt upon themselves and upon the land (Nu 35:31-34; De 19:11-13); mob action, or 'following a crowd to do evil' (Ex 23:2, 3); in crying out for Jesus to be impaled, they were violating the law that prohibited following the statutes of other nations and that also prescribed no torture but that provided that a criminal be stoned or put to death before being hung on a stake (Le 18:3-5; De 21:22); they accepted as king one not of their own nation, but a pagan (Caesar), and rejected the King whom God had chosen (De 17:14, 15); and finally, they were guilty of murder (Ex 20:13).


According to Luke, [[Joseph of Arimathea]] was a counsellor, a member of the Sanhedrin who dissented from the decision.<ref>[[wikisource:Bible (American Standard)/Luke#22:50|Luke 23:50–51]]</ref> According to John, [[Nicodemus]] was with Joseph of Arimathea to recover and bury Jesus' body,<ref>[[wikisource:Bible (American Standard)/John#19:38|John 19:38–40]]</ref> leading to the inference that he also dissented.
Holding all [[Jews]], past and present, accountable for these violations, is characteristic of [[Christian antisemitism]].


== Morning arraignment and trial ==
==See also==
{{Gospel Jesus}}
*[[Sanhedrin]]
[[wikisource:Bible (American Standard)/Luke#22:66|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.<ref name=Craig396 /><ref name=CEvans487 /><ref name=Holman608 /> [[wikisource:Bible (American Standard)/John#18:28|John 18:28]] states that, early in the morning, Jesus was led from Caiaphas to [[Pontius Pilate]] in the [[Praetorium#Biblical reference|Praetorium]].<ref name=Craig396 /><ref name=CEvans487 /><ref name=Holman608 />
*[[Pilate]]

*[[Passion]]
In [[wikisource:Bible (American Standard)/Luke#22:67|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 [[wikisource:Bible (American Standard)/Luke#22:70|22:70]], when asked "Are you then the Son of God?", Jesus answers "You say that I am", affirming the title Son of God.<ref>''Luke's presentation of Jesus: a christology'' by Robert F. O'Toole 2004 {{ISBN|88-7653-625-6}} page 166</ref> 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.<ref name=Craig396 /><ref name=CEvans487 /><ref name=Holman608 />
*[[Arrest of Jesus]]

*[[Christianity and anti-Semitism]]
Thereafter, in [[Pilate's Court]], the Jewish elders ask Pontius Pilate to judge and condemn Jesus, accusing him of claiming to be the [[Jesus, King of the Jews|King of the Jews]]. Such a claim would be considered treasonous for being a direct challenge to the Roman authorities.<ref name=Holman608 />
*[[Judaism and Christianity]]

*[[Council of Jamnia]]
<gallery widths="200px" heights="200px">
File:Mattias Stom, Christ before Caiaphas.jpg|[[Matthias Stom]]'s depiction of Jesus before [[Caiaphas]], {{Circa|1630}}
File:Rembrandt Harmensz. van Rijn 012.jpg|[[Rembrandt]]'s 1660 depiction of ''[[Denial of Peter|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.
</gallery>

==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.<ref>[http://www.oxfordbiblicalstudies.com/article/opr/t94/e1951 "trial(s) of Jesus", ''A Dictionary of the Bible''. (W. R. F. Browning, ed.) Oxford Biblical Studies Online. 02-Apr-2021]</ref> 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".{{sfn|Chapman|Schnabel|2015|p=199}}

== Comparison ==
=== Narrative comparison ===
{{Trial of Jesus narrative comparison}}

=== Chronological comparison ===
{{Jesus Passion chronology}}

== See also ==
{{Portal|Bible}}
* [[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|Thirty Pieces of silver]]


==References==
==References==
===Citations===
*[[Raymond Brown|Brown, Raymond E.]] ''An Introduction to the New Testament'' Doubleday 1997 ISBN 0385247672
{{Reflist}}
*Brown, Raymond E. et al. ''The New Jerome Biblical Commentary'' Prentice Hall 1990 ISBN 0136149340

*[[John Dominic Crossan|Crossan, Dominic]] ''Who Killed Jesus? Exposing the Roots of Anti-Semitism in the Gospel Story of the Death of Jesus'', 1995, ISBN 0060614803
===Sources===
*Kilgallen, John J. ''A Brief Commentary on the Gospel of Mark'' Paulist Press 1989 ISBN 0809130599
{{refbegin}}
*Miller, Robert J. Editor ''The Complete Gospels'' Polebridge Press 1994 ISBN 0060655879
* {{cite book | last1=Chapman | first1=David W | last2=Schnabel | first2=Eckhard J. | title=The trial and crucifixion of Jesus : texts and commentary | year=2015 | publisher=Mohr Siebeck | isbn=978-3-16-151674-0 | oclc=903545251 | url=https://books.google.com/books?id=09ln-lf0JYgC}}
[[Category:Jesus]]
{{refend}}

===Further reading===
{{refbegin}}
* Brown, Raymond E., et al. ''The New Jerome Biblical Commentary''. Prentice Hall, 1990, {{ISBN|0-13-614934-0}}.
* [[John Dominic Crossan|Crossan, Dominic]], ''Who Killed Jesus? Exposing the Roots of Anti-Semitism in the Gospel Story of the Death of Jesus'', 1995, {{ISBN|0-06-061480-3}}.
*{{cite book|chapter=[[s:A Practical Commentary on Holy Scripture/LXXI. Jesus before Annas and Caiphas|Chapter LXXI. Jesus before Annas and Caiphas]]|title=A Practical Commentary on Holy Scripture|year=1910|publisher=B. Herder|first=Friedrich Justus|last=Knecht|author-link=Justus Knecht}}
* [[Paul Winter]], ''On the Trial of Jesus''. Berlin: Walter de Gruyer, 1961 (second revised edition edited by T.A. Burkill and [[Geza Vermes]], Berlin: Walter de Gruyer, 1974).
{{refend}}

==External links==
* {{Commons category-inline|Jesus before Caiaphas}}

{{Jesus footer}}

{{DEFAULTSORT:Sanhedrin Trial Of Jesus}}

[[Category:1st century in law]]
[[Category:Caiaphas]]
[[Category:Judaism in the New Testament]]
[[Category:Passion of Jesus]]
[[Category:Sanhedrin]]
[[Category:Stations of the Cross]]
[[Category:Trials in Asia]]
[[Category:Events in Jerusalem]]
[[Category:Joseph of Arimathea]]

Latest revision as of 01:28, 9 December 2024

Part of a series on
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Sanhedrin trial of Jesus
Jesus about to be struck in front of former High Priest Annas, as in John 18:22 (Madrazo, 1803)
CourtSanhedrin
DecidedAD 30 or 33
VerdictGuilty
Case history
Subsequent actionsFollowing 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 Jewish Temple; practicing sorcery, exorcising people by the power of demons; blasphemy; and claiming to be the Messiah.[2] He is then taken to Pontius Pilate, the governor of Roman Judaea, to be tried for claiming to be the King of the Jews.

Evening inquest at Caiaphas's palace

[edit]

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]

La negazione di Pietro, Arturo Viligiardi, 1888

In all four Gospel accounts, the trial of Jesus before the priests and scribes is interleaved with the Denial of Peter narrative, where Apostle Peter, who has followed Jesus, denies knowing him three times.[5] The intercalated narrative of Jesus' resolute determination offers contrast to the framing narrative of Peter's aggrieved denials (Mark 14:53–54, 14:66–72).[6][7][8] Luke 22 (Luke 22:61) states that as Jesus was bound and standing at the priest's house Peter was in the courtyard. Jesus "turned and looked straight at him", and Peter remembered the words Jesus had spoken to him: "Before the rooster crows today, you will disown me three times."[2][9][10][5]

In John 18 (John 18:24), Jesus is sent from Annas to Caiaphas the high priest. Both Matthew and Mark say that another consultation was held among the priests the next morning. The second interview with Jesus was "evidently held in the house of Caiaphas, rather than in the Chamber of Hewn Stone".[11]

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]

Mark 14:61 states that the high priest then asked Jesus, "Art thou the Christ, the Son of the Blessed?" And Jesus said, "I am", at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In Matthew 26:63, the high priest said, "Tell us whether you are the Christ, the Son of God." Jesus responded, "You have said it", and added, "But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven", prompting the High Priest to tear his own robe,[2][9][10] breaking Mosaic Law (Leviticus 21:10)[disputed – discuss], and to accuse him of blasphemy.

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

[edit]
Events in the
Life of Jesus
according to the canonical gospels
Life of Jesus
Early life
Ministry
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Resurrection
In rest of the NT
Portals: Christianity Bible

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 Pilate's Court, the Jewish elders ask Pontius Pilate to judge and condemn Jesus, accusing him of claiming to be the King of the Jews. Such a claim would be considered treasonous for being a direct challenge to the Roman authorities.[10]

  • Matthias Stom's depiction of Jesus before Caiaphas, c. 1630
    Matthias Stom's depiction of Jesus before Caiaphas, c. 1630
  • 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.
    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

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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

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Narrative comparison

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The following comparison table is primarily based on the New International Version (NIV) English translation of the New Testament.[21]

Matthew Mark Luke John
Sanhedrin trial before Caiaphas (Matthew, Mark, Luke) or Annas (John) Matthew 26:57–67
  • Jesus taken to Caiaphas' court.
  • Sanhedrin brought forth false witnesses.
  • Jesus remained silent. Caiaphas: 'Are you the Messiah, the Son of God?'
  • Jesus: 'You say so, but from now on you will see the Son of Man next to the Mighty One and coming on the clouds of heaven.'
  • Caiaphas tore his clothes and said: 'Blasphemy! Who needs more witnesses, now you have heard the blasphemy! What do you think?'
  • The rest answered: 'He is worthy of death!'
  • Jesus spat on and beaten. 'Prophesy, who hit you, Messiah?'
 Mark 14:53–65
  • Jesus taken to the high priest.
  • Sanhedrin brought forth false witnesses.
  • Jesus remained silent. High priest: 'Are you the Messiah, the Son of the Blessed One?'
  • Jesus: 'I am, and you will see the Son of Man next to the Mighty One and coming on the clouds of heaven.'
  • High priest tore his clothes: 'Who needs more witnesses, now you have heard the blasphemy! What do you think?'
  • They all condemned him as worthy of death.
  • Jesus spat on, blindfolded and beaten. 'Prophesy!'
 Luke 22:54–71
  • Jesus taken to high priest's house.
  • Jesus mocked and beaten. Blindfolded and asked: 'Prophesy! Who hit you?'
  • At daybreak, Sanhedrin asked Jesus if he is the Messiah.
  • Jesus: 'You won't believe me, but from now on the Son of Man will be next to the power of God.'
  • All: 'Are you then the Son of God?'
  • Jesus: 'You say that I am.'
  • All: 'Who needs more testimony? We've heard him say it himself!'
 John 18:13–28
  • Jesus taken to Annas' court.
  • Annas questioned Jesus about his disciples and teaching.
  • Jesus told Annas about his ministry.
  • Officer of Annas slapped Jesus, who asked him why.
  • Annas sent Jesus, bound, to Caiaphas.
  • Denial of Peter (part 2).
  • Jesus taken from Caiaphas to Pilate.
Trial before Pilate (Luke: and also before Herod Antipas) Matthew 27:1–14
  • Early in the morning the chief priests and elders planned to have Jesus executed.
  • Pilate: 'Are you the king of the Jews?' Jesus: 'You have said so.'
  • Jesus otherwise remained silent, which amazed Pilate.

Mark 15:1–5

  • Very early in the morning the chief priests, elders, law teachers and Sanhedrin made plans, bound Jesus and took him to Pilate.
  • Pilate: 'Are you the king of the Jews?' Jesus: 'You have said so.'
  • Jesus otherwise remained silent, which amazed Pilate.
 Luke 23:1–12
  • The whole assembly rose and took Jesus to Pilate.
  • They accused Jesus of subverting the nation, opposing Roman taxes, and claiming to be Messiah, a king.
  • Pilate: 'Are you the king of the Jews?' Jesus: 'You have said so.'
  • Pilate: 'I find no guilt in this man.'
  • They: 'He came from Galilee stirring up people all over Judea by his teaching!'
  • Pilate sent Jesus to Herod Antipas because he was a Galilean.
  • Herod – also in Jerusalem at the time – was pleased to see Jesus, but Jesus didn't answer his questions. The chief priests and law teachers accused Jesus. Herod and his soldiers then mocked Jesus, put an elegant robe on him and sent him back to Pilate.
 John 18:28–38
  • Early in the morning Jesus was taken to Pilate by the Jewish leaders, who refused to enter the praetorium to stay ceremonially clean for Passover.
  • Pilate came out and asked them why. They said only Pilate could apply the death penalty.
  • Pilate, inside: 'Are you the king of the Jews?' Jesus: 'My kingdom is not of this world, otherwise my servants would have fought to prevent my arrest by the Jewish leaders.'
  • Pilate: 'You are a king, then!' Jesus: 'You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.' Pilate: 'What is truth?'
  • Pilate, outside: 'I find no guilt in him.'
Jesus versus Barabbas Matthew 27:15–26
  • Narrator explains the amnesty vote and Barabbas.
  • Pilate asked crowd: 'Should I release Barabbas or Jesus 'the Messiah'?'
  • Pilate's wife begged him to release Jesus. Chief priests and elders persuaded the crowd against Jesus.
  • Pilate asked crowd: 'Who should I release?' Crowd: 'Barabbas!'
  • Pilate: 'What should I do with Jesus?' Crowd: 'Crucify him!'
  • Pilate: 'What crime has he committed then?' Crowd, louder: 'Crucify him!'
  • Pilate washed his hands of guilt and said: 'I'm innocent of this man's blood, it's your responsibility!' Crowd: 'His blood is on us and on our children!'
  • Pilate released Barabbas, had Jesus flogged and abducted.
 Mark 15:6–15
  • Narrator explains the amnesty vote and Barabbas.
  • Pilate asked crowd: 'Do you want me to release the king of the Jews?'
  • Chief priests stirred up the crowd to release Barabbas.
  • Pilate: 'What shall I do, then, with the one you call the king of the Jews?' Crowd: 'Crucify him!'
  • Pilate: 'What crime has he committed then?' Crowd, louder: 'Crucify him!'
  • Pilate released Barabbas, had Jesus flogged and abducted.
 Luke 23:13–25
  • Pilate tells chief priests and rulers: 'I've found Jesus not guilty, neither has Herod. So I will flog him and release him.'
  • But the crowd shouted: 'Away with him! Release Barabbas!'
  • Narrator explains Barabbas.
  • Pilate tried to appeal for Jesus's release and repeated his not guilty verdict, but due to insistent loud shouting for crucifixion, Pilate gave in to their demand.
  • Pilate released Barabbas, had Jesus abducted.
 John 18:39–19:16
  • Pilate explained the amnesty vote and asked: 'Do you want me to release 'the king of the Jews'?'
  • They shouted back: 'No, not him! Give us Barabbas!' Narrator explains Barrabas.
  • Pilate had Jesus flogged. Soldiers put a crown of thorns and purple robe on Jesus, hit his face and mocked him saying: 'Hail, king of the Jews!'
  • Pilate, outside, repeated his not guilty verdict and presented Jesus: 'Here is the man!'
  • Chief priests and officials shouted: 'Crucify! Crucify!' Pilate: 'Go ahead and crucify him. I myself find no guilt in him.' Jewish leaders: 'Our law says he must die because he claimed to be the Son of God.'
  • Pilate, afraid, interrogated Jesus inside. Jesus: 'You would have no power over me if it were not given to you from above. Therefore the one who handed me over to you is guilty of a greater sin.' Pilate tried to set Jesus free.
  • Jewish leaders: 'If you let him go, you disobey Caesar. Anyone who claims to be a king opposes Caesar.'
  • Pilate brought out Jesus around noon, saying: 'Here is your king.' They shouted: 'Take him away, crucify him!'
  • Pilate: 'Shall I crucify your king?' Chief priests: 'We have no king but Caesar.'
  • Pilate handed Jesus over to them for crucifixion.
Jesus abducted for crucifixion Matthew 27:27–31
  • Roman soldiers took Jesus into the praetorium.
  • Soldiers undressed Jesus and put a scarlet robe, a crown of thorns and a staff on him.
  • Soldiers knelt in front of Jesus and mocked him saying: 'Hail, king of the Jews!'
  • They spit on him, took the staff and struck his head.
  • They took off the robe, put his clothes back on and led him away.
 Mark 15:16–20
  • Roman soldiers took Jesus into the praetorium.
  • Soldiers put a purple robe and a crown of thorns on Jesus.
  • Soldiers called out to Jesus: 'Hail, king of the Jews!'
  • They struck his head with a staff, spit on him and knelt in homage to him.
  • After mocking, they took off the purple robe, put his clothes back on, led him outside and away.
 Luke 23:26
  • Jesus led away by Roman soldiers.
  • [No mistreatment by soldiers]
 John 19:16
  • Jesus led away by chief priests.
  • [No mistreatment by soldiers; this did happen earlier, see 19:1–3]

Chronological comparison

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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]

Empty tombBurial of JesusQuod scripsi, scripsiCrucifixion of JesusPilate's courtDenial of PeterSanhedrin trial of JesusArrest of Jesus

Last SupperEmpty tombBurial of JesusCrucifixion darknessMocking of JesusCrucifixion of JesusPilate's courtDenial of PeterSanhedrin trial of JesusArrest of JesusGethsemanePassover SederLast Supper


See also

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References

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Citations

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  1. ^ Mark 14:53–65, Matthew 26:57–68, Luke 22:63–71, and John 18:12–24
  2. ^ a b c d e f g h Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 396–400
  3. ^ Arbez, Edward (1907). "Annas" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company.
  4. ^ Gottheil, Richard and Krauss, Samuel. "Caiaphas", Jewish Encyclopedia
  5. ^ a b Theological dictionary of the New Testament by Gerhard Kittel, Geoffrey William Bromiley, Gerhard Friedrich 1980 ISBN 0-8028-2248-7 page 105
  6. ^ Edwards, James R. (1989). "Markan Sandwiches. The Significance of Interpolations in Markan Narratives". Novum Testamentum. 31 (3). JSTOR: 193–216. doi:10.2307/1560460. ISSN 0048-1009. JSTOR 1560460.
  7. ^ Shepherd, Tom (1995). "The Narrative Function of Markan Intercalation". New Testament Studies. 41 (4). Cambridge University Press (CUP): 522–540. doi:10.1017/s0028688500021688. ISSN 0028-6885. S2CID 170266008.
  8. ^ Rhoads, David M; Dewey, Joanna; Michie, Donald (2012). Mark as story : an introduction to the narrative of a gospel. Fortress Press. pp. 51–52. ISBN 978-1-4514-1104-1. OCLC 825768732.
  9. ^ a b c d e f g The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 page 487–500
  10. ^ a b c d e f g h Holman Concise Bible Dictionary 2011 ISBN 0-8054-9548-7 pages 608–609
  11. ^ Chapman & Schnabel 2015, p. 31.
  12. ^ The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1982 ISBN 0-8028-3782-4 pages 1050–1052
  13. ^ Matthew 26:61
  14. ^ Chapman & Schnabel 2015, p. 40.
  15. ^ Matthew 26:67, Mark 14:65, Luke 22:63–65, John 18:22
  16. ^ Luke 23:50–51
  17. ^ John 19:38–40
  18. ^ Luke's presentation of Jesus: a christology by Robert F. O'Toole 2004 ISBN 88-7653-625-6 page 166
  19. ^ "trial(s) of Jesus", A Dictionary of the Bible. (W. R. F. Browning, ed.) Oxford Biblical Studies Online. 02-Apr-2021
  20. ^ Chapman & Schnabel 2015, p. 199.
  21. ^ "Online Bible – New International Version". Biblehub.com. 2011. Retrieved 4 January 2021.
  22. ^ 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

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Further reading

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