The Illegalities of Jesus’ Religious and Civil Trials -- By: Laurna L. Berg
Journal: Bibliotheca Sacra
Volume: BSAC 161:643 (Jul 2004)
Article: The Illegalities of Jesus’ Religious and Civil Trials
Author: Laurna L. Berg
BSac 161:643 (July 2004) p. 330
The Illegalities of Jesus’
Religious and Civil Trials
Laurna L. Berg is a Bible teacher in Bedford, Texas.
All four Gospels record information essential to understanding the sequence of events in the late evening and early morning hours between Jesus’ celebration of the Passover with His disciples and His crucifixion. Roman jurisprudence was renowned and has become foundational to Western civilization, and Jewish jurisprudence based on the Old Testament has been meticulously maintained and highly regarded. However, when these two systems were invoked in addressing the Jewish accusations brought against Jesus, the result was one of the most infamous trials in the history of humankind. Yet against this dark background of illegality, human treachery, and frailty, God providentially fulfilled numerous Old Testament prophecies. The religious and Roman trials were both necessary. Without the charge of the religious trial Pilate would probably not have taken action against Jesus that resulted in His crucifixion. And without the sentence of the civil trial Jesus would have been opposed by the Sanhedrin and perhaps stoned, but certainly not crucified.
The Jewish Religious Trials of Jesus
The First Jewish Religious Trial of Jesus
The first Jewish religious trial of Christ is recorded in John 18:13–23. Jesus was taken to the palace of Annas, a complex of buildings surrounding an open courtyard in the southwestern section of Jerusalem.1 When Annas questioned Jesus about His disciples and His teaching, He replied that He had taught openly in the temple and synagogues, had spoken nothing in secret, and He
BSac 161:643 (July 2004) p. 331
pointed out that legally Annas should be questioning witnesses, not the accused. One of the religious officials then struck Jesus.
Annas had served as high priest from A.D. 6 to 15, until he was removed from office by Valerius Gratus for usurping Roman authority. According to Jewish law the high priest reigned for life. However, under Roman rule the Roman procurator authorized the appointment of the high priest.2 Therefore Annas continued to exert tremendous influence personally3 through the high priestly rule of his five sons,4 his son-in-law Caiaphas (reigning high priest from A.D. 18 to 36), and his grandson.5
Numerous illegalities occurred during th...
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