While it is possible for the law to be used for the advantage of evil men, if they wish to continue to prosper, the wicked cannot always operate within the law. They must use every opportunity that comes to them in order to achieve their ends. The Jewish authorities wanted to rid themselves of Jesus, because his righteous behavior was making it impossible for them to continue in their chosen way. Jesus’ itinerary for this, his final, Passover, simply, wasn’t shared with anyone. Neither was there a pattern in his visits to Jerusalem, whereby his enemies could seize him at an opportune moment, when they wouldn’t be risking so much in the presence of so many people. During his three-and-a-half-year ministry, Jesus visited Jerusalem seven times, according to the Gospel narratives. If he was in Jerusalem more than seven times during his final three and a half years, we are unable to tell, because it simply isn’t recorded in the narratives that tell us what Jesus said and did. He was there twice for Hanukkah, once for Purim, once to celebrate the Feast of Tabernacles and three times to observe the Passover (first in the beginning of his ministry, then during his third year of ministry, and finally to become our Passover (1Corinthians 5:7), being crucified for our sins at the end of his public ministry in the flesh).[1]
We are told in the text that the whole council of the Sanhedrin met in the morning, which according to Luke was Jesus’ official trial before the high court of the land (i.e., the Jew’s Supreme Court). The preliminary trial was held during the night, when the city slept. It was a “fact-finding” trial, probably made up of about 23 Jewish councilmen, whereby the Jewish authorities fished for an accusation, with which they could condemn Jesus. None of these things were legal. In fact, the Law prohibits anyone conspiring against or otherwise seeking to trap someone else in an effort to cause him to do anything illegal.
Notice that the authorities came to arrest Jesus under the cover of darkness, because this was their hour, whereby they could safely do the deed they desired to do (Mark 14:48-49; Luke 22:52-53). They sought for false witnesses against Jesus, but they found none that agreed enough, which would both serve their cause and hold up in court (Mark 14:55-56). Moreover, the whole process was illegal (Exodus 23:1-2), and is described by the prophets as wicked (Jeremiah 5:25-28). Furthermore, such deeds, executed in an official manner, were sure to bring judgment upon the land (Jeremiah 5:29-31; cp. 1Samuel 24:14-15; 26:18), which Jesus warned would occur after the high priest called God to witness between them and Jesus (Matthew 26:63-64; cp. Mark 14:61-62).
So, not only were both of Jesus’ trials illegal, according to the Law of Moses (the one held by the smaller court during the night, and the larger, official trial held by the whole high council in the morning), but the whole procedure was illegal, according to Jewish law, which dictated fairness of judgment. Notice:
Civil suits are tried by day, and concluded at night. But Capital charges must be tried by day and concluded by day. Civil suits can be concluded on the same day, whether for acquittal or condemnation; capital charges may be concluded on the same day with a favorable verdict, but only on the morrow with an unfavorable verdict. Therefore, trials are not held on the eve of a Sabbath or Festival.”[2]
In other words, what each of the Gospel narratives witness to is: first, the illegality of Jesus’ arrest in the garden and secondly, his trial before the Sanhedrin (the Jewish high council, or Supreme Court of the land). Moreover, the fact that he was then turned over to the Roman authorities (Mark 15:1), which thing was never done by Jews, even when wicked men were found guilty by the Jewish courts, testifies that the whole process was a conspiracy, initiated and concluded away from the public eye. The fact that such things occurred on the very eve of the Passover Feast Day, a Sabbath, which commemorated the Lord leading the Jewish people out of the hand of their oppressors, testifies of the wickedness of the Jewish authorities, as well as their blatant hypocrisy.[3]
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[1] See an earlier study of min in the Gospel of Luke: Jesus’ Seven Visits to Jerusalem.
[2] Babylonian Talmud; Sanhedrin 32a, Mishna
[3] This fact alone demands an explanation, because Rome was considered by many Jews to be an oppressor and an enemy (cp. Luke 1:71, 74). Why would the Jewish authorities deliver any Jew into the hand of an oppressive gentile power? Moreover, how could the Jewish people not only permit such a thing, but even demand that Pilate crucify Jesus? The whole proceeding doesn’t make sense, unless there is an underlying motive that would clear up the whole illogical mystery, and I’ll attempt to speak to this very soon in a future post.
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