Community Bible Study -- LUKE

Text of Luke 22:39-23:25 Presentation, Lesson 22

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Jesus' Capture and Trials (for Blasphemy and Sedition)

In last week's lesson, Jesus concluded a Passover meal with his apostles and administered Holy Communion (or Eucharist) for the first time. Judas had left the dinner before Communion (Eucharist), and hurried across town to the temple, where he met with the chief priests. He arranged to lead temple police to Jesus' dinner location and arrest him quietly there. Judas knows time is of the essence . . . Jesus also knows time is of the essence. He has calculated how long it will take Judas to go across town to the temple and return with a cohort of police. Jesus doesn't want to be in the Upper Room when Judas arrives . . . so he concludes his Last Supper, and leaves before that happens.

There's a lot of information in Luke 22:39-40: "Jesus went out as usual to the Mount of Olives, and his disciples followed him. On reaching the place, he said to them, 'Pray'" (22:39-40). We already know "each day Jesus (taught) at the temple, and each evening he went out to spend the night on the . . . Mount of Olives" (21:37) - probably in Bethany. Along the road to Bethany is an olive grove with an olive press: Gethsemane. According to these verses, Jesus stopped there to pray every evening; and he does so again tonight.

As for Judas . . . he leads the police across town as quickly as he can. Out of breath he reaches the Upper Room and ushers the police up the stairs. They burst into the room . . . but Jesus has escaped! Imagine Judas' frustration: he's been outmaneuvered! He promised the chief priests he could arrange a quiet time and place to arrest Jesus without interfering crowds . . . but Judas has failed. What's Caiaphas the high priest going to say; he abuses even his friends . . . what will do to Judas? What to do? "Of course," Judas says to himself. "Every night Jesus stops to pray in the Garden of Gethsemane; he must be there now!" And to the chief priests and the police he confidently says: "I know where he is! Follow me; if we hurry, we can catch him." So he leads them down the hill from Mount Zion into the Kidron Valley, and up the valley toward Gethsemane. Double time!

Meanwhile, Jesus and eleven apostles have reached Gethsemane. Jesus tells them: "Pray that you will not fall into temptation" (22:40). The disciples may think this is a really weird suggestion . . . but it's good advice because of what's about to happen.

Jesus leaves the eleven, and "withdrew about a stone's throw beyond them, knelt down and prayed" (22:41). It becomes clear that Jesus knows exactly what's going to happen. He knows how horrible it is to die by crucifixion . . . probably the most torturous death ever contrived by mankind. And worse, he knows he will soon undergo the terrible trauma of taking the guilt for all our sins upon him . . . and that God will forsake him under the weight of this sin. Jesus himself is tempted, and arguably his resolve is weakening; he prays that there might be some other way to bring salvation to mankind: "Father, if you are willing, take this cup from me"; but he affirms: "yet not my will, but yours be done. An angel from heaven appeared to (Jesus) and strengthened him. And . . . in anguish he prayed more earnestly, and his sweat was like drops of blood falling to the ground" (22:42-44). Luke the physician is usually precise with medical matters, and he appears to be describing the condition of hematohidrosis. Under great stress, blood vessels around the sweat glands constrict, then dilate to the point of rupture, and blood goes into the sweat glands. This causes droplets of blood to come out mixed with sweat. This gives us an idea just how much real stress Jesus is under. Traditionally, this all occurred at what is called "The Rock of Agony," now housed within the Church of All Nations in Jerusalem, and illustrated on the web site. The bible does not say so, but many scholars believe this is Jesus' most severe temptation since Satan came to him in the desert after his baptism (cf 4:1-2); it's the "opportune time" (4:13) referred to in Luke 4 for Satan to tempt Jesus again. If this is true, this is Jesus' real last temptation.

Jesus' prayer concluded, he "went back to the disciples, (and) found them asleep, exhausted from sorrow" (22:45). "Why are you sleeping?" Jesus asks. He again urges them to get ready for what's going to happen - though only he knows what it is: "Pray so that you will not fall into temptation" (22:46). Soon they will be tempted as Jesus has been tempted; ten apostles will desert Jesus (Matt 26:56), and Peter will deny him!

While Jesus has been praying, Judas has been rushing across the Kidron Valley to Gethsemane. He arranged a signal with the temple police (who might not recognize Jesus in the darkness): he will identify Jesus by greeting him in the typical Middle Eastern fashion . . . with a kiss (cf Matt 26:48). Jesus is "still speaking" when Judas arrives, followed by a cohort of police large enough that Luke calls it "a crowd" (22:47). Judas "approached Jesus to kiss him," but Jesus blows him off: "Judas, are you betraying the Son of Man with a kiss?" he asks (22:47-48).

The eleven apostles could "(see) what was going to happen" (22:49) . . . and remember, Jesus last words in the Upper Room: "if you don't have a sword, sell your cloak and buy one" 22:36); the apostles think they've been called to defend Jesus: "Lord, should we strike with our swords?" they say (22:49). Before hearing an answer, Peter (cf Jn 18:10) swings a sword overhead at "the servant of the high priest, cutting off his right ear" (22:50). This is very serious, because according to Levitical law (ce Lev 21:17-24), a man without a right ear would be prohibited from temple service. . . so this man would not only be disfigured, he'd be unemployed!

"No more of this!" Jesus says; then "he touched the man's ear and healed him" (22:51). Imagine how everyone there reacts to this miracle: Peter and the apostles might ask: "What's going on? He's not going to just give up, is he?" . . . the chief priests, temple police, and Sanhedrin representatives might think: "See what power he has! Can we subdue him?" But Jesus knows the fate God has planned for him and why . . . and he also knows how critical it is in God's plan that the apostles go free to evangelize the world (cf Jn 18:8). Hence Jesus emphasizes his commitment to nonviolence: "Am I leading a rebellion," he asks, "that you have come with swords and clubs? Every day I was with you in the temple courts, and you did not lay a hand on me" (22:52-53).

Jesus knows the answer of course - and so do we: they didn't arrest Jesus in public because they were afraid the people would riot (19:47-48, 20:19). But there's a deeper answer, as Jesus continues: "this is . . . when darkness reigns" (22:53). So the temple police "seiz(ed)" Jesus and "led him away" (22:54). Ten apostles disappear into the darkness (cf Matt 26:56), but "Peter followed at a distance" (22:54). He's the brave one!

Ordinarily, the temple police would take a prisoner to the public jail to spend the night . . . then be brought to the temple courts in the morning for a public trial (cf Acts 5). But Jesus is a special prisoner. Caiaphas the high priest wants him dead, but he can't risk a public trial (19:47-48, cf Jn 11:49-53). So the temple police take Jesus "into the house of the high priest" (22:54), and members of the Sanhedrin are hastily assembled. Traditionally Jesus is held in a dungeon beneath Caiaphas' house; he blindfolded and mocked and beaten by guards (22:63-65) - and note these guards aren't Romans; they are Jewish temple police.

In the meantime, Peter joins some hangers on in Caiaphas' courtyard and waits to learn Jesus' fate. There in the courtyard Peter is accused three times of being a follower of Jesus - and three times he denies it (22:55-62). Remember, Peter is the brave apostle, the only one still with Jesus, so this might not be so bad - except that earlier this very evening Peter had promised Jesus loyalty even unto death, and Jesus had foretold Peter's denial . . . and its exact time (22:33-34). Worst of all, Jesus is brought out of the dungeon to stand trial just after Peter's third denial - and Jesus looks "straight at Peter" as if to rebuke him . . . which causes Peter to weep "bitterly" (22:61-62).

The Sanhedrin - the Jewish high court - has 71 members, divided into 3 courts of 23 each. It reminds me of the 9th Circuit Court of Appeals, so large that a verdict often depends upon which members of the court hear the case . . . and Caiaphas is no doubt making sure the members assembled for this special session are mostly "his people." The Sanhedrin members - once assembled - probably discuss how to handle Jesus' trial . . . but they can't go into formal session until daybreak - the time referred to as "rooster crow," when the shofer horn is blown at the temple three times to signify the official Jewish sunrise. (In fact, this may be what is meant by "rooster crow" in Jesus' prediction of Peter's third denial . . . which would explain why Jesus is brought out for trial immediately after the "rooster crows.")

The Jewish religious leaders intend to kill Jesus out of jealousy and spite, but they must cloak it in legality; the Sanhedrin must find Jesus guilty of a crime that requires capital punishment . . . a crime like blasphemy. For the last three years, the Jewish leaders have been trying to trap Jesus with his words, but he has beaten them every time . . . even this week on their own home court of the temple. So this time they eschew trickery and try the direct approach. "'If you are the Messiah,' they said, 'tell us'" (22:67). Jesus answers them honestly: "If I tell you, you will not believe me" (22:67). But then he spells it out: "But from now on, the Son of Man will be seated at the right hand of the mighty God" (22:69). "Gotcha!" thinks Caiaphas. And the court says: "Did we understand you correctly: are you saying you're the Son of God?" (cf 22:70). "You got it right," says Jesus (cf 22:70). The court jumps on Jesus' self-incrimination: "Why do we need any more testimony?" they say. "We have heard it from his own lips" (22:71). They pronounce Jesus guilty of blasphemy, a crime punishable by death. And note the subtle point here. According to Jewish law, at least two witnesses are required to convict someone of a capital crime. But since Jesus has claimed to be the Son of God in their presence, the Sanhedrin are all witnesses to his perceived blasphemy.

Now that Jesus is proclaimed guilty of blasphemy, the Sanhedrin can take him our right away to be stoned. True . . . the Romans forbid the Jews from executing anyone, but they usually winked at Jewish mobs stoning fellow Jews for blasphemy (cf Acts 7:57-60). However, Caiaphas is still afraid of a riot by the people if Jesus is killed on the order of the Sanhedrin; he wants the Romans to do it. So the Sanhedrin takes Jesus across town to the Roman Fortress Antonio, to accuse him before the Roman Governor Pilate.

It probably takes longer to get across town from Caiaphas' house than it took for Jesus' trial and conviction by the Sanhedrin, so it's still very early when they arrive. But Governor Pilate is already going about affairs of state; he hears Jesus' case right away.

Note the contrast between the accusations in the Sanhedrin and the accusations before Pilate. In the Sanhedrin, the focus was on charges of blasphemy . . . and that's what Jesus was found guilty of. But the charge which the Sanhedrin places before Pilate is sedition . . . very different. Listen to what Sanhedrin representatives say: "We have found this man subverting our nation. He opposes payment of taxes to Caesar" (23:2) - which is patently untrue (cf 20:25), and didn't even come up in Jesus' religious trial. But then they add something that is true: "(This man) claims to be Messiah, a king" (23:2).

Pilate knows about the Messiah . . . but he's rightfully suspicious: why is the Sanhedrin handing over a man who claims to be the Jewish savior and deliverer? What's their hidden agenda? So Pilate interviews Jesus. "Are you the king of the Jews?" he asks (23:3). This is almost a trick question, because "King of the Jews" was the title used by Herod the Great - never used before or since. But Jesus answers in the affirmative: "Yes, it is as you say" (23:3). Jesus is dressed like a peasant; Pilate may think he's just a poor demented mental case. Moreover, Pilate has every right to be suspicious of the Sanhedrin; he is currently under investigation by Rome because they've accused him of unnecessary brutality against the Jewish people. He's reluctant to take them at their word about this pathetic man accused of a horrible crime. Pilate dismisses the charge: "I find no basis for a charge against this man" (23:4). But the Jewish leaders persist. This man "stirs up the people all over the land of the Jews by his teaching. He started in Galilee and has come all the way here" (23:5). Unknowingly, the Jewish leaders have just given Pilate an out. "Ah ha," thinks Pilate; "a Galilean is under the jurisdiction of Herod Antipas. Herod's a Jew, and he's in town for Passover; I'll send him over and let Herod judge him" (cf 23:6-7). And so he does.

Hence the Sanhedrin and their prisoner leave the Fortress Antonia, and go back across town - almost as far as they had come before from Caiaphas' home - to the splendid palace built by Herod the Great, father of Herod Antipas. Herod is no doubt pleased that Pilate shows such a spirit of cooperation by sending him a prisoner for trial; the two of them rule adjoining territories at the pleasure of Caesar, and have been rivals - even enemies (23:12). Herod knows about Jesus (cf 9:7-9); most of Jesus' ministry was in Herod's domain of Galilee and Perea. "For a long time (Herod) had been wanting to see" Jesus; he "hoped (Jesus would) perform some miracle" for him (23:8, cf 9:9). But Jesus ignores Herod. "He plied him with many questions, but Jesus gave him no answer" (23:9); so although the Jewish leaders "vehemently accus(e)" Jesus (23:10), nothing is accomplished. Herod is reduced to "ridicul(ing) and mock(ing)" Jesus along with his soldiers; "dressing him in an elegant robe, they sent him back to Pilate" (23:11).

Pilate can't pass this hot potato; the Sanhedrin and their prisoner come back from Herod's palace to the Fortress Antonio. Pilate doesn't like this. He says to the Jewish leaders: "You brought me this man as one who was inciting the people to rebellion. I have examined him in your presence and have found no basis for your charges against him. Neither has Herod, for he sent him back to us; . . . he has done nothing to deserve death. Therefore, I will punish him and then release him" (23:14-16). For some reason, Pilate resists the Sanhedrin's demands to execute Jesus. It's not because Pilate is a nice man; he clawed his way to the top, doing whatever was required to advance his career; "right" and "justice" are foreign concepts to Pilate. It may be because of a nightmare Pilate's wife had (cf Matt 27:19), or because Pilate just doesn't trust the Sanhedrin. Moreover, his proposal to "punish" Jesus is not a simple beating - or even a brutal one like the punishment of caning in Singapore. This is a cruel lashing with leather thongs containing imbedded metal and glass, guaranteed to leave the back raw and bleeding. Romans don't observe the Jewish limit of 39 lashes; people died from such beatings!

But this isn't enough for the Sanhedrin. Therefore, knowing the chief priests are unpopular with ordinary Jewish people, Pilate tries to justify releasing Jesus by appealing to the assembled crowd. When Jesus was first brought before Pilate, the people in the courtyard were mostly Sanhedrin and temple police. But Jesus has been taken across Jerusalem three times today, and with all this marching back and forth, the crowd has swelled to a mob . . . and Pilate knows Jesus was greeted as Messiah with palm branches only 5 days before. Since Pilate is apparently in the habit of releasing one Jewish prisoner to celebrate the Passover (Matt 27:15), he proposes to release Jesus. But the crowd has a different idea: "Release Barabbas!" they cry (23:18). Ironic: "Barabbas had been thrown into prison for an insurrection . . . and for murder" (23:19); Jesus is a pacifist falsely accused of insurrection, whereas Barabbas is guilty of it. Pilate prefers to release Jesus - even if only so he can keep Barabbas in prison - so "Pilate appealed to (the crowd) again. But they kept shouting, 'Crucify him! Crucify him!'" (23:21-22). Pilate is frustrated; why doesn't the crowd - who hailed Jesus as Messiah - support his release? He appeals to the crowd "for (a) third time . . .: 'Why? What crime has this man committed? I have found in him no grounds for the death penalty. Therefore I will have him punished and then release him'" (23:22). But it's still early morning, and the courtyard of the Fortress Antonio isn't very large; perhaps the Sanhedrin has filled it with their people, and the supporters of Jesus are still eating breakfast in camps on the Mount of Olives. Nevertheless, "with loud shouts (the crowd) insistently demanded that (Jesus) be crucified, and their shouts prevailed. So Pilate decided to grant their demand. He released (Barabbas), who had been thrown into prison for insurrection and murder, . . . and surrendered Jesus to their will" (23:23-25).

Next week's lesson will discuss Jesus' crucifixion . . . and his resurrection!