561 lines
33 KiB
Plaintext
561 lines
33 KiB
Plaintext
Urantia Book Paper 184 Before The Sanhedrin Court
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SPIRITWEB ORG, PROMOTING SPIRITUAL CONSCIOUSNESS ON THE INTERNET.
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
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of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
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Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
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Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
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Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
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Religions The Sojourn At Rome The Return From Rome The Transition Years John
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The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
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Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
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The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
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In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
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Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
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Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
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Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
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Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
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Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
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Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
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Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
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Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
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Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
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To Jerusalem Going Into Jerusalem Monday In Jerusalem ... Before The Sanhedrin
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Court
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Paper 184 Before The Sanhedrin Court
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Introduction
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REPRESENTATIVES of Annas had secretly instructed the captain of the Roman
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soldiers to bring Jesus immediately to the palace of Annas after he had been
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arrested. The former high priest desired to maintain his prestige as the chief
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ecclesiastical authority of the Jews. He also had another purpose in detaining
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Jesus at his house for several hours, and that was to allow time for legally
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calling together the court of the Sanhedrin. It was not lawful to convene the
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Sanhedrin court before the time of the offering of the morning sacrifice in the
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temple, and this sacrifice was offered about three o'clock in the morning.
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Annas knew that a court of Sanhedrists was in waiting at the palace of his
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son-in-law, Caiaphas. Some thirty members of the Sanhedrin had gathered at the
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home of the high priest by midnight so that they would be ready to sit in
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judgment on Jesus when he might be brought before them. Only those members were
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assembled who were strongly and openly opposed to Jesus and his teaching since
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it required only twenty-three to constitute a trial court.
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Jesus spent about three hours at the palace of Annas on Mount Olivet, not far
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from the garden of Gethsemane, where they arrested him. John Zebedee was free
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and safe in the palace of Annas not only because of the word of the Roman
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captain, but also because he and his brother James were well known to the older
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servants, having many times been guests at the palace as the former high priest
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was a distant relative of their mother, Salome.
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1. EXAMINATION BY ANNAS
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Annas, enriched by the temple revenues, his son-in-law the acting high priest,
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and with his relations to the Roman authorities, was indeed the most powerful
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single individual in all Jewry. He was a suave and politic planner and plotter.
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He desired to direct the matter of disposing of Jesus; he feared to trust such
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an important undertaking wholly to his brusque and aggressive son-in-law. Annas
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wanted to make sure that the Master's trial was kept in the hands of the
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Sadducees; he feared the possible sympathy of some of the Pharisees, seeing
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that practically all of those members of the Sanhedrin who had espoused the
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cause of Jesus were Pharisees.
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Annas had not seen Jesus for several years, not since the time when the Master
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called at his house and immediately left upon observing his coldness and
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reserve in receiving him. Annas had thought to presume on this early
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acquaintance and thereby attempt to persuade Jesus to abandon his claims and
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leave Palestine. He was reluctant to participate in the murder of a good man
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and had reasoned that Jesus might choose to leave the country rather than
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top of page - 1979
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to suffer death. But when Annas stood before the stalwart and determined
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Galilean, he knew at once that it would be useless to make such proposals.
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Jesus was even more majestic and well poised than Annas remembered him.
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When Jesus was young, Annas had taken a great interest in him, but now his
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revenues were threatened by what Jesus had so recently done in driving the
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money-changers and other commercial traders out of the temple. This act had
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aroused the enmity of the former high priest far more than had Jesus'
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teachings.
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Annas entered his spacious audience chamber, seated himself in a large chair,
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and commanded that Jesus be brought before him. After a few moments spent in
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silently surveying the Master, he said: "You realize that something must be
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done about your teaching since you are disturbing the peace and order of our
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country." As Annas looked inquiringly at Jesus, the Master looked full into his
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eyes but made no reply. Again Annas spoke, "What are the names of your
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disciples, besides Simon Zelotes, the agitator?" Again Jesus looked down upon
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him, but he did not answer.
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Annas was considerably disturbed by Jesus' refusal to answer his questions, so
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much so that he said to him: "Do you have no care as to whether I am friendly
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to you or not? Do you have no regard for the power I have in determining the
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issues of your coming trial?" When Jesus heard this, he said: "Annas, you know
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that you could have no power over me unless it were permitted by my Father.
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Some would destroy the Son of Man because they are ignorant; they know no
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better, but you, friend, know what you are doing. How can you, therefore,
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reject the light of God?"
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The kindly manner in which Jesus spoke to Annas almost bewildered him. But he
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had already determined in his mind that Jesus must either leave Palestine or
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die; so he summoned up his courage and asked: "Just what is it you are trying
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to teach the people? What do you claim to be?" Jesus answered: "You know full
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well that I have spoken openly to the world. I have taught in the synagogues
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and many times in the temple, where all the Jews and many of the gentiles have
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heard me. In secret I have spoken nothing; why, then, do you ask me about my
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teaching? Why do you not summon those who have heard me and inquire of them?
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Behold, all Jerusalem has heard that which I have spoken even if you have not
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yourself heard these teachings." But before Annas could make reply, the chief
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steward of the palace, who was standing near, struck Jesus in the face with his
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hand, saying, "How dare you answer the high priest with such words?" Annas
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spoke no words of rebuke to his steward, but Jesus addressed him, saying, "My
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friend, if I have spoken evil, bear witness against the evil; but if I have
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spoken the truth, why, then, should you smite me?"
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Although Annas regretted that his steward had struck Jesus, he was too proud to
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take notice of the matter. In his confusion he went into another room, leaving
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Jesus alone with the household attendants and the temple guards for almost an
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hour.
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When he returned, going up to the Master's side, he said, "Do you claim to be
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the Messiah, the deliverer of Israel?" Said Jesus: "Annas, you have known me
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from the times of my youth. You know that I claim to be nothing except that
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which my Father has appointed, and that I have been sent to all men, gentile as
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well as Jew." Then said Annas: "I have been told that you have claimed to be
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the Messiah; is that true?" Jesus looked upon Annas but only replied, "So you
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have said."
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top of page - 1980
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About this time messengers arrived from the palace of Caiaphas to inquire what
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time Jesus would be brought before the court of the Sanhedrin, and since it was
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nearing the break of day, Annas thought best to send Jesus bound and in the
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custody of the temple guards to Caiaphas. He himself followed after them
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shortly.
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2. PETER IN THE COURTYARD
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As the band of guards and soldiers approached the entrance to the palace of
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Annas, John Zebedee was marching by the side of the captain of the Roman
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soldiers. Judas had dropped some distance behind, and Simon Peter followed afar
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off. After John had entered the palace courtyard with Jesus and the guards,
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Judas came up to the gate but, seeing Jesus and John, went on over to the home
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of Caiaphas, where he knew the real trial of the Master would later take place.
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Soon after Judas had left, Simon Peter arrived, and as he stood before the
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gate, John saw him just as they were about to take Jesus into the palace. The
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portress who kept the gate knew John, and when he spoke to her, requesting that
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she let Peter in, she gladly assented.
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Peter, upon entering the courtyard, went over to the charcoal fire and sought
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to warm himself, for the night was chilly. He felt very much out of place here
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among the enemies of Jesus, and indeed he was out of place. The Master had not
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instructed him to keep near at hand as he had admonished John. Peter belonged
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with the other apostles, who had been specifically warned not to endanger their
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lives during these times of the trial and crucifixion of their Master.
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Peter threw away his sword shortly before he came up to the palace gate so that
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he entered the courtyard of Annas unarmed. His mind was in a whirl of
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confusion; he could scarcely realize that Jesus had been arrested. He could not
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grasp the reality of the situation--that he was here in the courtyard of Annas,
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warming himself beside the servants of the high priest. He wondered what the
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other apostles were doing and, in turning over in his mind as to how John came
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to be admitted to the palace, concluded that it was because he was known to the
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servants, since he had bidden the gate-keeper admit him.
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Shortly after the portress let Peter in, and while he was warming himself by
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the fire, she went over to him and mischievously said, "Are you not also one of
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this man's disciples?" Now Peter should not have been surprised at this
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recognition, for it was John who had requested that the girl let him pass
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through the palace gates; but he was in such a tense nervous state that this
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identification as a disciple threw him off his balance, and with only one
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thought uppermost in his mind--the thought of escaping with his life--he
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promptly answered the maid's question by saying, "I am not."
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Very soon another servant came up to Peter and asked: "Did I not see you in the
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garden when they arrested this fellow? Are you not also one of his followers?"
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Peter was now thoroughly alarmed; he saw no way of safely escaping from these
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accusers; so he vehemently denied all connection with Jesus, saying, "I know
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not this man, neither am I one of his followers."
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About this time the portress of the gate drew Peter to one side and said: "I am
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sure you are a disciple of this Jesus, not only because one of his followers
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bade me let you in the courtyard, but my sister here has seen you in the temple
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with this man. Why do you deny this?" When Peter heard the maid accuse him, he
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denied all knowledge of Jesus with much cursing and swearing, again saying,
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top of page - 1981
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"I am not this man's follower; I do not even know him; I never heard of him
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before."
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Peter left the fireside for a time while he walked about the courtyard. He
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would have liked to have escaped, but he feared to attract attention to
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himself. Getting cold, he returned to the fireside, and one of the men standing
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near him said: "Surely you are one of this man's disciples. This Jesus is a
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Galilean, and your speech betrays you, for you also speak as a Galilean." And
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again Peter denied all connection with his Master.
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Peter was so perturbed that he sought to escape contact with his accusers by
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going away from the fire and remaining by himself on the porch. After more than
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an hour of this isolation, the gate-keeper and her sister chanced to meet him,
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and both of them again teasingly charged him with being a follower of Jesus.
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And again he denied the accusation. Just as he had once more denied all
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connection with Jesus, the cock crowed, and Peter remembered the words of
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warning spoken to him by his Master earlier that same night. As he stood there,
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heavy of heart and crushed with the sense of guilt, the palace doors opened,
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and the guards led Jesus past on the way to Caiaphas. As the Master passed
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Peter, he saw, by the light of the torches, the look of despair on the face of
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his former self-confident and superficially brave apostle, and he turned and
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looked upon Peter. Peter never forgot that look as long as he lived. It was
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such a glance of commingled pity and love as mortal man had never beheld in the
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face of the Master.
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After Jesus and the guards passed out of the palace gates, Peter followed them,
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but only for a short distance. He could not go farther. He sat down by the side
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of the road and wept bitterly. And when he had shed these tears of agony, he
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turned his steps back toward the camp, hoping to find his brother, Andrew. On
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arriving at the camp, he found only David Zebedee, who sent a messenger to
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direct him to where his brother had gone to hide in Jerusalem.
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Peter's entire experience occurred in the courtyard of the palace of Annas on
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Mount Olivet. He did not follow Jesus to the palace of the high priest,
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Caiaphas. That Peter was brought to the realization that he had repeatedly
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denied his Master by the crowing of a cock indicates that this all occurred
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outside of Jerusalem since it was against the law to keep poultry within the
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city proper.
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Until the crowing of the cock brought Peter to his better senses, he had only
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thought, as he walked up and down the porch to keep warm, how cleverly he had
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eluded the accusations of the servants, and how he had frustrated their purpose
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to identify him with Jesus. For the time being, he had only considered that
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these servants had no moral or legal right thus to question him, and he really
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congratulated himself over the manner in which he thought he had avoided being
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identified and possibly subjected to arrest and imprisonment. Not until the
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cock crowed did it occur to Peter that he had denied his Master. Not until
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Jesus looked upon him, did he realize that he had failed to live up to his
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privileges as an ambassador of the kingdom.
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Having taken the first step along the path of compromise and least resistance,
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there was nothing apparent to Peter but to go on with the course of conduct
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decided upon. It requires a great and noble character, having started out
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wrong, to turn about and go right. All too often one's own mind tends to
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justify continuance in the path of error when once it is entered upon.
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top of page - 1982
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Peter never fully believed that he could be forgiven until he met his Master
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after the resurrection and saw that he was received just as before the
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experiences of this tragic night of the denials.
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3. BEFORE THE COURT OF SANHEDRISTS
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It was about half past three o'clock this Friday morning when the chief priest,
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Caiaphas, called the Sanhedrist court of inquiry to order and asked that Jesus
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be brought before them for his formal trial. On three previous occasions the
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Sanhedrin, by a large majority vote, had decreed the death of Jesus, had
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decided that he was worthy of death on informal charges of law-breaking,
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blasphemy, and flouting the traditions of the fathers of Israel.
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This was not a regularly called meeting of the Sanhedrin and was not held in
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the usual place, the chamber of hewn stone in the temple. This was a special
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trial court of some thirty Sanhedrists and was convened in the palace of the
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high priest. John Zebedee was present with Jesus throughout this so-called
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trial.
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How these chief priests, scribes, Sadducees, and some of the Pharisees
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flattered themselves that Jesus, the disturber of their position and the
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challenger of their authority, was now securely in their hands! And they were
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resolved that he should never live to escape their vengeful clutches.
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Ordinarily, the Jews, when trying a man on a capital charge, proceeded with
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great caution and provided every safeguard of fairness in the selection of
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witnesses and the entire conduct of the trial. But on this occasion, Caiaphas
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was more of a prosecutor than an unbiased judge.
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Jesus appeared before this court clothed in his usual garments and with his
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hands bound together behind his back. The entire court was startled and
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somewhat confused by his majestic appearance. Never had they gazed upon such a
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prisoner nor witnessed such composure in a man on trial for his life.
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The Jewish law required that at least two witnesses must agree upon any point
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before a charge could be laid against the prisoner. Judas could not be used as
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a witness against Jesus because the Jewish law specifically forbade the
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testimony of a traitor. More than a score of false witnesses were on hand to
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testify against Jesus, but their testimony was so contradictory and so
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evidently trumped up that the Sanhedrists themselves were very much ashamed of
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the performance. Jesus stood there, looking down benignly upon these perjurers,
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and his very countenance disconcerted the lying witnesses. Throughout all this
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false testimony the Master never said a word; he made no reply to their many
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false accusations.
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The first time any two of their witnesses approached even the semblance of an
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agreement was when two men testified that they had heard Jesus say in the
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course of one of his temple discourses that he would "destroy this temple made
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with hands and in three days make another temple without hands." That was not
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exactly what Jesus said, regardless of the fact that he pointed to his own body
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when he made the remark referred to.
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Although the high priest shouted at Jesus, "Do you not answer any of these
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charges?" Jesus opened not his mouth. He stood there in silence while all of
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these false witnesses gave their testimony. Hatred, fanaticism, and
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unscrupulous exaggeration so characterized the words of these perjurers that
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their testimony
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top of page - 1983
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fell in its own entanglements. The very best refutation of their false
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accusations was the Master's calm and majestic silence.
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Shortly after the beginning of the testimony of the false witnesses, Annas
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arrived and took his seat beside Caiaphas. Annas now arose and argued that this
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threat of Jesus to destroy the temple was sufficient to warrant three charges
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against him:
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1. That he was a dangerous traducer of the people. That he taught them
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impossible things and otherwise deceived them.
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2. That he was a fanatical revolutionist in that he advocated laying violent
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hands on the sacred temple, else how could he destroy it?
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3. That he taught magic inasmuch as he promised to build a new temple, and that
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without hands.
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Already had the full Sanhedrin agreed that Jesus was guilty of death-deserving
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transgressions of the Jewish laws, but they were now more concerned with
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developing charges regarding his conduct and teachings which would justify
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Pilate in pronouncing the death sentence upon their prisoner. They knew that
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they must secure the consent of the Roman governor before Jesus could legally
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be put to death. And Annas was minded to proceed along the line of making it
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appear that Jesus was a dangerous teacher to be abroad among the people.
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But Caiaphas could not longer endure the sight of the Master standing there in
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perfect composure and unbroken silence. He thought he knew at least one way in
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which the prisoner might be induced to speak. Accordingly, he rushed over to
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the side of Jesus and, shaking his accusing finger in the Master's face, said:
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"I adjure you, in the name of the living God, that you tell us whether you are
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the Deliverer, the Son of God." Jesus answered Caiaphas: "I am. Soon I go to
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the Father, and presently shall the Son of Man be clothed with power and once
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more reign over the hosts of heaven."
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When the high priest heard Jesus utter these words, he was exceedingly angry,
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and rending his outer garments, he exclaimed: "What further need have we of
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witnesses? Behold, now have you all heard this man's blasphemy. What do you now
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think should be done with this law-breaker and blasphemer?" And they all
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answered in unison, "He is worthy of death; let him be crucified."
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Jesus manifested no interest in any question asked him when before Annas or the
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Sanhedrists except the one question relative to his bestowal mission. When
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asked if he were the Son of God, he instantly and unequivocally answered in the
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affirmative.
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Annas desired that the trial proceed further, and that charges of a definite
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nature regarding Jesus' relation to the Roman law and Roman institutions be
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formulated for subsequent presentation to Pilate. The councilors were anxious
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to carry these matters to a speedy termination, not only because it was the
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preparation day for the Passover and no secular work should be done after noon,
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but also because they feared Pilate might any time return to the Roman capital
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of Judea, Caesarea, since he was in Jerusalem only for the Passover
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celebration.
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But Annas did not succeed in keeping control of the court. After Jesus had so
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unexpectedly answered Caiaphas, the high priest stepped forward and smote him
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in the face with his hand. Annas was truly shocked as the other members of the
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court, in passing out of the room, spit in Jesus' face, and many of them
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mockingly slapped him with the palms of their hands. And thus in disorder and
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top of page - 1984
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with such unheard-of confusion this first session of the Sanhedrist trial of
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Jesus ended at half past four o'clock.
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Thirty prejudiced and tradition-blinded false judges, with their false
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witnesses, are presuming to sit in judgment on the righteous Creator of a
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universe. And these impassioned accusers are exasperated by the majestic
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silence and superb bearing of this God-man. His silence is terrible to endure;
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his speech is fearlessly defiant. He is unmoved by their threats and undaunted
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by their assaults. Man sits in judgment on God, but even then he loves them and
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would save them if he could.
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4. THE HOUR OF HUMILIATION
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The Jewish law required that, in the matter of passing the death sentence,
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there should be two sessions of the court. This second session was to be held
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on the day following the first, and the intervening time was to be spent in
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fasting and mourning by the members of the court. But these men could not await
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the next day for the confirmation of their decision that Jesus must die. They
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waited only one hour. In the meantime Jesus was left in the audience chamber in
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the custody of the temple guards, who, with the servants of the high priest,
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amused themselves by heaping every sort of indignity upon the Son of Man. They
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mocked him, spit upon him, and cruelly buffeted him. They would strike him in
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||
the face with a rod and then say, "Prophesy to us, you the Deliverer, who it
|
||
was that struck you." And thus they went on for one full hour, reviling and
|
||
mistreating this unresisting man of Galilee.
|
||
|
||
During this tragic hour of suffering and mock trials before the ignorant and
|
||
unfeeling guards and servants, John Zebedee waited in lonely terror in an
|
||
adjoining room. When these abuses first started, Jesus indicated to John, by a
|
||
nod of his head, that he should retire. The Master well knew that, if he
|
||
permitted his apostle to remain in the room to witness these indignities,
|
||
John's resentment would be so aroused as to produce such an outbreak of
|
||
protesting indignation as would probably result in his death.
|
||
|
||
Throughout this awful hour Jesus uttered no word. To this gentle and sensitive
|
||
soul of humankind, joined in personality relationship with the God of all this
|
||
universe, there was no more bitter portion of his cup of humiliation than this
|
||
terrible hour at the mercy of these ignorant and cruel guards and servants, who
|
||
had been stimulated to abuse him by the example of the members of this
|
||
so-called Sanhedrist court.
|
||
|
||
The human heart cannot possibly conceive of the shudder of indignation that
|
||
swept out over a vast universe as the celestial intelligences witnessed this
|
||
sight of their beloved Sovereign submitting himself to the will of his ignorant
|
||
and misguided creatures on the sin-darkened sphere of unfortunate Urantia.
|
||
|
||
What is this trait of the animal in man which leads him to want to insult and
|
||
physically assault that which he cannot spiritually attain or intellectually
|
||
achieve? In the half-civilized man there still lurks an evil brutality which
|
||
seeks to vent itself upon those who are superior in wisdom and spiritual
|
||
attainment. Witness the evil coarseness and the brutal ferocity of these
|
||
supposedly civilized men as they derived a certain form of animal pleasure from
|
||
this physical attack upon the unresisting Son of Man. As these insults, taunts,
|
||
and blows fell upon
|
||
|
||
top of page - 1985
|
||
|
||
Jesus, he was undefending but not defenseless. Jesus was not vanquished, merely
|
||
uncontending in the material sense.
|
||
|
||
These are the moments of the Master's greatest victories in all his long and
|
||
eventful career as maker, upholder, and savior of a vast and far-flung
|
||
universe. Having lived to the full a life of revealing God to man, Jesus is now
|
||
engaged in making a new and unprecedented revelation of man to God. Jesus is
|
||
now revealing to the worlds the final triumph over all fears of creature
|
||
personality isolation. The Son of Man has finally achieved the realization of
|
||
identity as the Son of God. Jesus does not hesitate to assert that he and the
|
||
Father are one; and on the basis of the fact and truth of that supreme and
|
||
supernal experience, he admonishes every kingdom believer to become one with
|
||
him even as he and his Father are one. The living experience in the religion of
|
||
Jesus thus becomes the sure and certain technique whereby the spiritually
|
||
isolated and cosmically lonely mortals of earth are enabled to escape
|
||
personality isolation, with all its consequences of fear and associated
|
||
feelings of helplessness. In the fraternal realities of the kingdom of heaven
|
||
the faith sons of God find final deliverance from the isolation of the self,
|
||
both personal and planetary. The God-knowing believer increasingly experiences
|
||
the ecstasy and grandeur of spiritual socialization on a universe
|
||
scale--citizenship on high in association with the eternal realization of the
|
||
divine destiny of perfection attainment.
|
||
|
||
5. THE SECOND MEETING OF THE COURT
|
||
|
||
At five-thirty o'clock the court reassembled, and Jesus was led into the
|
||
adjoining room, where John was waiting. Here the Roman soldier and the temple
|
||
guards watched over Jesus while the court began the formulation of the charges
|
||
which were to be presented to Pilate. Annas made it clear to his associates
|
||
that the charge of blasphemy would carry no weight with Pilate. Judas was
|
||
present during this second meeting of the court, but he gave no testimony.
|
||
|
||
This session of the court lasted only a half hour, and when they adjourned to
|
||
go before Pilate, they had drawn up the indictment of Jesus, as being worthy of
|
||
death, under three heads:
|
||
|
||
1. That he was a perverter of the Jewish nation; he deceived the people and
|
||
incited them to rebellion.
|
||
|
||
2. That he taught the people to refuse to pay tribute to Caesar.
|
||
|
||
3. That, by claiming to be a king and the founder of a new sort of kingdom, he
|
||
incited treason against the emperor.
|
||
|
||
This entire procedure was irregular and wholly contrary to the Jewish laws. No
|
||
two witnesses had agreed on any matter except those who testified regarding
|
||
Jesus' statement about destroying the temple and raising it again in three
|
||
days. And even concerning that point, no witnesses spoke for the defense, and
|
||
neither was Jesus asked to explain his intended meaning.
|
||
|
||
The only point the court could have consistently judged him on was that of
|
||
blasphemy, and that would have rested entirely on his own testimony. Even
|
||
concerning blasphemy, they failed to cast a formal ballot for the death
|
||
sentence.
|
||
|
||
And now they presumed to formulate three charges, with which to go before
|
||
Pilate, on which no witnesses had been heard, and which were agreed upon while
|
||
the accused prisoner was absent. When this was done, three of the Pharisees
|
||
took
|
||
|
||
top of page - 1986
|
||
|
||
their leave; they wanted to see Jesus destroyed, but they would not formulate
|
||
charges against him without witnesses and in his absence.
|
||
|
||
Jesus did not again appear before the Sanhedrist court. They did not want again
|
||
to look upon his face as they sat in judgment upon his innocent life. Jesus did
|
||
not know (as a man) of their formal charges until he heard them recited by
|
||
Pilate.
|
||
|
||
While Jesus was in the room with John and the guards, and while the court was
|
||
in its second session, some of the women about the high priest's palace,
|
||
together with their friends, came to look upon the strange prisoner, and one of
|
||
them asked him, "Are you the Messiah, the Son of God?" And Jesus answered: "If
|
||
I tell you, you will not believe me; and if I ask you, you will not answer."
|
||
|
||
At six o'clock that morning Jesus was led forth from the home of Caiaphas to
|
||
appear before Pilate for confirmation of the sentence of death which this
|
||
Sanhedrist court had so unjustly and irregularly decreed.
|
||
|
||
top of page - 1987
|
||
|
||
--------------------------------------------------------------------------------
|
||
Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
|
||
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
|
||
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
|
||
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
|
||
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
|
||
Religions The Sojourn At Rome The Return From Rome The Transition Years John
|
||
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
|
||
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
|
||
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
|
||
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
|
||
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
|
||
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
|
||
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
|
||
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
|
||
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
|
||
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
|
||
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
|
||
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
|
||
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
|
||
To Jerusalem Going Into Jerusalem Monday In Jerusalem Tuesday Morning In The
|
||
Temple The Last Temple Discourse Tuesday Evening On Mount Olivet Wednesday, The
|
||
Rest Day Last Day At The Camp The Last Supper The Farewell Discourse Final
|
||
Admonitions And Warnings In Gethsemane The Betrayal And Arrest Of Jesus Before
|
||
The Sanhedrin Court The Trial Before Pilate Just Before The Crucifixion The
|
||
Crucifixion The Time Of The Tomb The Resurrection Morontia Appearances Of Jesus
|
||
Appearances To The Apostles And Other Leaders Appearances In Galilee Final
|
||
Appearances And Ascension Bestowal Of The Spirit Of Truth After Pentecost The
|
||
Faith Of Jesus
|
||
|
||
<EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD><EFBFBD>Ŀ
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//
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