WHAT LAWS DID JESUS BREAK? (2)
(Message by Tanny Keng)
0. Introduction
a) What happened to Jesus, the Savior of mankind, is without precedent. Christ was condemned to death even AFTER he was declared innocent by the ruling authority (Pontius Pilate)!
b) Few people realize that Jesus actually had TWO trials. The first one, at the High Priest's palace, was right after his arrest and began around 2 a.m. Although this trial was held only with judges who were his enemies, enough of them were at the trial to officially arrive at a verdict and declare a sentence. Many of the details of this proceeding were recorded by the gospel authors. Because Jewish law demanded two sessions of the Sanhedrin hear and try a defendant, a second trial was held around 5 a.m. Very little is written about this proceeding, which was likely nothing more than a "rubber stamp" or automatic approval of the first trial. He was bound and sent to the Roman authorities around 6 a.m.
c) Below is the reason(s) why what happened to Christ after his last Passover, centering around what occurred during his first trial, was contrary to Biblical principles of justice or Jewish / Hebrew law.
1. An accomplice was used in the arrest
a) It was Judas, one of the disciples, who led the religious authorities to Christ for his arrest:
i) "And immediately, while He was still speaking (in the Garden of Gethsemane), Judas, ONE OF THE TWELVE, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders. Now His betrayer had given them a signal, saying, 'Whomever I kiss, He is the One; SEIZE HIM and lead Him away safely.' As soon as he had come, immediately he went up to Him and said to Him, 'Rabbi, Rabbi!' and kissed Him." (Mark 14:43-45)
b) If Jesus was believed to be a criminal, then the twelve disciples (including Judas) could easily have been considered accomplices in his illegal activities. The use of an accomplice to effect the arrest or conviction of a person was forbidden by Jewish / Hebrew law (W. Chandler, The Trial of Jesus, Vol. 1, pgs. 228-229).
The End ...
0. Introduction
a) What happened to Jesus, the Savior of mankind, is without precedent. Christ was condemned to death even AFTER he was declared innocent by the ruling authority (Pontius Pilate)!
b) Few people realize that Jesus actually had TWO trials. The first one, at the High Priest's palace, was right after his arrest and began around 2 a.m. Although this trial was held only with judges who were his enemies, enough of them were at the trial to officially arrive at a verdict and declare a sentence. Many of the details of this proceeding were recorded by the gospel authors. Because Jewish law demanded two sessions of the Sanhedrin hear and try a defendant, a second trial was held around 5 a.m. Very little is written about this proceeding, which was likely nothing more than a "rubber stamp" or automatic approval of the first trial. He was bound and sent to the Roman authorities around 6 a.m.
c) Below is the reason(s) why what happened to Christ after his last Passover, centering around what occurred during his first trial, was contrary to Biblical principles of justice or Jewish / Hebrew law.
1. An accomplice was used in the arrest
a) It was Judas, one of the disciples, who led the religious authorities to Christ for his arrest:
i) "And immediately, while He was still speaking (in the Garden of Gethsemane), Judas, ONE OF THE TWELVE, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders. Now His betrayer had given them a signal, saying, 'Whomever I kiss, He is the One; SEIZE HIM and lead Him away safely.' As soon as he had come, immediately he went up to Him and said to Him, 'Rabbi, Rabbi!' and kissed Him." (Mark 14:43-45)
b) If Jesus was believed to be a criminal, then the twelve disciples (including Judas) could easily have been considered accomplices in his illegal activities. The use of an accomplice to effect the arrest or conviction of a person was forbidden by Jewish / Hebrew law (W. Chandler, The Trial of Jesus, Vol. 1, pgs. 228-229).
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