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
Revised Standard Version Catholic Edition Bible. Eds. Dom Bernand Orchard, Rev. R. V. Fuller. San Francisco: Ignatius Press, 1966. Print.
The interpretation of the case is just as popular, if not more, than the actual result of the case. The worldwide attention and media coverage the case received produced many opinions. Scholar’s opinions range from describing the case as an irrelevancy and a good show to describing it as a “Watershed in American religious history” (Ronald L. Numbers, 1998, p. 76). A large factor in why the Scopes trial has received so much attention in an insignificant town is because of the stage that the trial was played out on.
justified by the works of the Law but through faith in Christ Jesus”. This is the message that Paul asserts from his introductory comments in chapter one to his closing comments in chapter six.
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.
Morgenstern, Julian. “Trial By Ordeal Among the Semites and in Ancient Israel.” Hebrew Union College Annual. Vol. II, (1925).
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...
John 18:39- but it is your custom for me to release to you one prisoner at the time of the Passover. Do you want me to release `the king of the Jews'?"King of Jews- He's not the king of the Jews, He's slapping them in the face.The same thing Jesus was being accused of Barnabbas did.JN 19:1 Then Pilate took Jesus and had him flogged. [2] The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robe [3] and went up to him again and again, saying, "Hail, king of the Jews!" And they struck him in the face.Then Pilate took Jesus and had him flogged.This is your Messiah people, this is not VBS, or bible study, this is the Messiah that is in love with you.MT 27:27 Then the governor's soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him.
Stanton, Graham. Gospel Truth?: New Light on Jesus and the Gospels. Valley Forge, PA: Trinity Press International, 1995. Paperback.
Scheck, Barry, Peter Neufeld, and Jim Dwyer. Actual Innocence: Five Days to Execution and Other Dispatches from the Wrongly Convicted. New York: Random House LLC, 2000. Print.
Strobel, Lee. The Case for Christ: A Journalist's Personal Investigation of the Evidence for Jesus. Grand Rapids, MI: Zondervan Publishing House, 2001.
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.
In this paper, I will examine Jesus’ resurrection from the dead because, according to many scholars, there is no other event in the life of Jesus that is as significant. In order to better comprehend the magnitude of this event, I will begin by looking at what can be discerned from the Resurrection of Jesus. Then, I will explore the two different kinds of resurrection testimony that there are: the confessional tradition and narrative tradition. For the confessional tradition, I will look at a few examples including St. Paul’s confession in First Corinthians which is composed of four parts: Jesus’ death, the question of the empty tomb, the third day, and the witnesses. For the narrative tradition, I will briefly examine the two sources of information
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...