There were many, many illegal things that happened at Jesus' trial. Their goal was to get Him condemned, not to truly and lawfully find out if He was guilty. They had been trying for a long time to find a way to put Him to death. Now, they had him in their hand and they did their best to get rid of Him. “If these men had intended to conduct a legal trial, a specific charge would have been made against Christ, and a warrant for His arrest would have been issued.”1 Since this was not what they wanted, they just twisted things to help them succeed in there agenda. This sounds like people in our government now a days. So now, what were some of the things that the Jewish leaders did?
First, the law said that it was illegal to do any of the law processes for a capital offense at night time. Right away, we see that Jesus was rested in the Garden at night. We can find this in the Bible were it talks about the mob having lanterns when they came to get Jesus. We read in the Bible how they were afraid the capture Jesus in the temple, because of the people. By doing this night capture they were able to have a more secret arrest. Then these Jews went even further and had the trial at night. There was also the law that said that the trials had to take place after the morning sacrifices. Again we see that this law was also broken.
Now lets take a look at Judas to see if what he did was even legal as far as the law goes.
Judas was what would be called an accomplice of Jesus' since he was with Him. The law said that testimonies from accomplices were not allowed, but let they used Judas as a route of arresting Jesus.
Earl L. Wingo says, “They had no warrant, nor authority of arrest whatsoever.”2 The normal process of arrest was done by two or ...
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...ling to do it for us.
He did it so we can go to heaven. Lets not forget to thank Him and return our service to Him.
Works Cited
Lischak, Gabriel N. “12 Reasons Jesus’ Trial Was Illegal Part 1.” The Restored Church of God. Accessed March 19, 2014. http://rcg.org/pillar/0902pp-trjtwi.html.
Lischak, Gabriel N. “12 Reasons Jesus’ Trial Was Illegal Part 2.” The Restored Church of God. Accessed March 19, 2014. http://rcg.org/pillar/0903pp-trjtwi.html.
Wingo, Earle. The Illegal Trial of Jesus. N.p.: Chick Publications, n.d. Accessed March 19, 2014. http://www.chick.com/catalog/books/1264.asp.
http://netbiblestudy.com/00_cartimages/illegaltrialofjesus.pdf http://www.jesuscentral.com/ja/jesus-trial-illegal-faq.html http://www.biblestudy.org/basicart/how-was-arrest-trial-jesus-contrary-to-biblical-jewish-law.html.
https://archive.org/details/trialofjesusfro01chan
the court, and for saying “I say-I say – God is dead” (p.115). The day
It was a trial about ideas, a contest between traditionalism, the faith of our fathers, and modernism, the idea that we test faith with our intellect. And it had what the New York Times called the most memorable event in Anglo-Saxon court history: Darrow's calling of William Jennings Bryan, the prosecutor, to the stand and examining him on his interpretation of the Bible. Seventy-five years later, this trial has stood the test of time.
“Recovering the Scandal of the Cross,” (Green, Baker) presents an alternative means of thinking for Christians theologically. The author’s task of interpreting culture and communicating within a culture is incredibly difficult. Much of the biblical teaching of God is rooted into communicating to a specific group of people and a certain culture. Yet God has chosen the Bible as the method of communicating himself to the world. Green and Baker begin to lay the groundwork of historical influence of atonement from Anselm and Irenaeus. They later introduce ideas from Charles Hodge and penal substitution. There are four major models of explanations of the atonement: Christus Victor, penal substitution, satisfaction and moral influence. Although others are mentioned in the book, this sets the stage of the historic dilemma from which they can view atonement in their discussion of tradition.
Vermes, Geza. Jesus the Jew: A Historian's Reading of the Gospels. Philadelphia: Fortress Press, 1973.
When in times of trouble, we look to the law as guidance, and as Christians, we look to the Bible as well. God gave us commandments so that we can easily distinguish right from wrong, and to act as our concrete “law,” so to speak. What would happen if the law didn’t matter or that authority was corrupt? This is exactly the horror that occurred. Authority definitely looke...
Jenkins, Phillips. The Lost History of Christianity. New York: HarperCollins Publishers, 2008. Print. Phillips, Jonathan.
and I will not spy” (13).... ... middle of paper ... ... In the end, the people chose Barabbas, which meant Jesus, including two other criminals, was sent to be crucified.
What I said was altogether false against my grandfather and Mr. Burroughs, which I did to save my life and to have my liberty; but the Lord, charging it to my conscience, made me in so much horror that I could not contain myself before I denied my confession…”(Godbeer 147).
Written off as a thief and traitor by the Bible, Carl Anderson reveals Judas’ true character to be that of a dedicated activist who is the only
Walaskay, Paul W. "The Trial and Death of Jesus in the Gospel of Luke." Journal of Biblical Literature 94.1 (1975): 81-93. JSTOR. Web. 27 Feb. 2012.
Strobel, Lee. The Case for Christ: A Journalist's Personal Investigation of the Evidence for Jesus. Grand Rapids, MI: Zondervan Publishing House, 2001.
The trial has at least started people to thinking.” (Lienesch, 2007, p. 168) Darrow’s interrogation of the scientific credibility of the Bible caught many eyes Theoretically, fundamentalist had won, for the law stood. But In reality, both sides were neither victorious.
One of the key aspects that may have led to the initial stages of the trials and ultimate spiral out of control is the religious context of Ne...
The injustice that Orestes and Electra mete to Aigisthos and Clytemnestra is similar to the injustice that humanity deals to Jesus. In Electra, Orestes states that he must "kill [his] father's murderers" (El. 287) upon Apollo's command. Upon murdering their mother, however, Electra and Orestes regret what they have done. Similarly, Jesus tells his disciples that "he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed" (King James Version, Matt. 16. 21). Jesus' murder is ordained by God, just as the murders of Aigisthos and Clytemnestra are ordained by a god. These murders are particularly brutal, suggesting that the murdered must experience gratuitous suffering in order for salvation to be attained. But the murderers are not spared from their own lot of suffering, either. Orestes and Judas confess strikingly similar regrets about their actions. Judas says, "I have sinned in that I hav...
The idea that to be human is to be guilty arises from both Christian and existential ideology. The Christian concept stems from a Biblical interpretation that essentially states: When Adam ate from the Tree of Knowledge and fell from innocence, his sin was subsequently inherited by all of mankind from the moment they were born. This is called Original Sin, and the Christian belief is that the only way humans are redeemed from this sin and avoid Hell is, firstly, through Jesus Christ’s sacrifice of Himself and, secondly, through the adoption of Christ’s teachings. The Original Sin doctrine is important in The Trial because the story takes place in an increasingly Christian nationalist Germany, in which the prevalent Christian ideology permeated, at least on a subconscious level, nearly every aspect of everyday life and society. The idea that every human was born with Original Sin would have undoubtedly influenced K.’s and the Law’s perception of guilt in relation to his trial.