Cambridge Greek Testament Commentary

Matthew 26:57-68

JESUS IS BROUGHT BEFORE CAIAPHAS. THE FIRST AND INFORMAL MEETING OF THE SANHEDRIN

St Mark 14:53-65; St Luke 22:54; Luke 22:63-65

St Luke reports this first irregular trial with less detail than the other synoptists, but gives the account of the second formal sitting at greater length.

It is not clear whether the private examination, related by St John 18:19-23, was conducted by Annas or Caiaphas. Jesus was first taken to the house of Annas, whose great influence (he was still high priest in the eyes of the people) would make it necessary to have his sanction for the subsequent measures. Possibly ‘the high priest’ (John 18:19) was Caiaphas, but the expression ‘therefore Annas sent him bound unto Caiaphas’ (Matthew 26:24) makes this improbable.

The subjoined order of events is certainly not free from difficulties, but is the most probable solution of the question:

(1)

From the garden Gethsemane Jesus was taken to Annas; thence, after brief questioning (St John 18:19-23),

(2)

To Caiaphas, in another part of the Sacerdotal palace, where some members of the Sanhedrin had hastily met, and the first irregular trial of Jesus took place at night; Matthew 26:57-68; Mark 14:52-65; Luke 22:54; Luke 22:63-65.

(3)

Early in the morning a second and formal trial was held by the Sanhedrin. This is related by St Luke ch. Luke 22:66-71; and is mentioned by St Matthew ch. Matthew 27:1; and in St Mark 15:1.

(4)

The trial before Pontius Pilate, consisting of two parts: (a) a preliminary examination (for which there is a technical legal phrase in St Luke 23:14); (b) a final trial and sentence to death.

(5)

The remission to Herod, recorded by St Luke only, Matthew 23:7-11; between the two Roman trials, (a) and (b).

The question is sometimes asked, Was the trial of Jesus fair and legal according to the rules of Jewish law? The answer must be that the proceedings against Jesus violated both (1) the spirit, and (2) the express rules of Hebrew jurisdiction, the general tendency of which was to extreme clemency.
(1) The Talmud states: ‘The Sanhedrin is to save, not to destroy life.’ No man could be condemned in his absence, or without a majority of two to one; the penalty for procuring false witnesses was death; the condemned was not to be executed on the day of his trial. This clemency was violated in the trial of Jesus Christ.
(2) But even the ordinary legal rules were disregarded in the following particulars: (a) The examination by Annas without witnesses. (b) The trial by night. (c) The sentence on the first day of trial. (d) The trial of a capital charge on the day before the Sabbath. (e) The suborning of witnesses. (f) The direct interrogation by the High Priest.

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Cambridge Greek Testament Commentary

Matthew 26:57-68

Old Testament

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