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Life Of Jesus In The Bible – Jesus was tried before Caiaphas and the Jewish High Court in this still life of the Bible video of Jesus Christ. Image courtesy of The Church of Jesus Christ of Latter-day Saints.
“Immediately in the morning, the chief priests consulted with the elders, the scribes, and the whole council, and they bound Jesus, took him, and took him to Pilate.”
Life Of Jesus In The Bible
After Jesus suffered for the sins of the world in Gethsemane, “Judas, one of the twelve, came, taking with him a large crowd of people with swords and clubs, from the chief priests and the elders of the people” (Matthew 26:47). Having deliberately surrendered to the mob, Jesus endured many and swift trials. Among them are his accusations before the Sanhedrin, Pilate, and Herod.
Life Of Jesus The Christ In Bible Art
The actual basis for these judicial decisions is not clear from the scriptures. As John W. Welch has said, “one faces neck-deep questions” when trying to determine the motives behind the actions of the high priests and other key players in those actions.1 For example, Matthew and Mark each state that the Sanhedrin delivered Jesus to Pilate “because of jealousy ” (see Mark 15:10; Matthew 27:18), Pilate did not understand this for trivial reasons. Yet even feelings of jealousy do not adequately explain the results shown by the Jewish Supreme Court in the case of Jesus.2
So Welch thought that fear can be a powerful driving factor, “especially the fear of the miraculous power of Jesus.” In particular, fear of the occult seems to have closely followed many of Jesus’ miracles, as the Pharisees misunderstood the source of Jesus’ power.3 This helps explain why throughout Jesus’ ministry, his faith-inspiring miracles were always followed by a strong response from the Pharisees. , they accused him of using the power of Beelzebub and often wanted to take his life (see Matthew 12:24-28). So, as Welch observed, “behind everything here lurks the deep fear that Jesus was an evil sorcerer.” 4
Clearly, the Bible and the Book of Mormon show a connection between Jesus’ miracles and his trials. John wrote that before deciding to kill Jesus, the chief priests and Pharisees asked: “What should we do? for this man does many miracles” (John 11:47–53). Similarly, James and King Benjamin both associated Jesus’ ministry with “great miracles” and his death for the wicked (2 Nephi 10:4-5; Mosiah 3:5, 9).
As part of these fear-driven trials, Jesus was accused of many charges as part of the Roman punishment. These included accusations of blasphemy, and were often based on false witnesses or legal interpretations. Many of these accusations relate to Christ’s teachings and actions in relation to the temple (see Matthew 26:59–66). However, the dominant theme in these accusations is Jesus’ miracles rather than any teachings he taught.
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After the trials, “the chief priests consulted with the elders, the scribes and all the members of the council, they bound Jesus, took him, and took him to Pilate” (Mark 15:1) with the aim that “he might see. Jesus was also convicted under Roman law of sedition (
As Welch points out, witchcraft was “a capital offense under Roman law in Jesus’ time, especially when it in any way threatened the safety of the emperor.” 6 That is why the high priests said that Jesus “speaks of Caesar” apart from other crimes of treason (John 19:12; see Luke 23:2). This illegal practice of prophesying and working miracles was “recently punishable by death” by the decree of Augustus Caesar in AD 11, forbidding anyone to speak evil, prophesy, or perform any act of rites for the emperor.7 Pilate, of course, found Jesus guilty of such a crime – but the chief priests demanded that Jesus be put to death, because false prophecies and working miracles were forbidden by Jewish law.
Obviously, the fear of Jesus’ miracles did not end with his crucifixion. Worried that Jesus would “somehow appear to rise after three days as he had predicted he would,” the Pharisees set a guard at Jesus’ tomb to make sure nothing could happen. Interestingly, these people called Jesus a “trickster” or “liar,” using the same Greek word (
) to mean “a deceiver is deceived by evil forces or evil spirits.” This word is also used in early Jewish and Christian writings and scriptures to describe Satan, demons, and false prophets, especially those who perform miracles such as “lifting mountains, shaking seas, and raising the dead.” 8
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Finally, viewing the trial of Jesus in the context of fear of demonic power also helps to “explain the legal confusion of crucifixion and lawlessness.” After all, as the New Testament itself testifies, “the usual method of execution for insulting the Jewish law was stoning; and many times people picked up stones and thought of stoning Jesus for blasphemy. ”9 However, due to the discovery of the Dead Sea Scrolls, “scholars believe that hanging (or crucifixion) may have been used in Jesus’ time… as a method of execution according to prevailing Jewish law.”10
A similar method of execution was used a century before the time of Jesus. In that famous case, “eighty sorcerers were hanged or crucified in Ashkelon without trial because the court found the matter urgent.” While later Talmudic writers denounced this case as an illegal act of an evil court, this case is important in showing that quick (even non-existent) trials were carried out by Jewish authorities in fear, resulting in the crucifixion of the condemned. 11. Jesus was immediately tried and killed for what happened. 12
As the trials of Jesus continued throughout the night, fear seemed to settle on all sides. The disciples of Jesus themselves fled to Gethsemane, and Peter – perhaps out of fear – refused to join Jesus because he was constantly questioned by the High Priest’s servants. 13 Even Pilate and Herod showed fear at the same time in this trial: Pilate, the elder. fearing violent riots, he was confronted by his wife because of the dream she had about Jesus (see Matthew 27:19, 24). Herod, too, may have initially feared the miraculous power of Jesus, just as he feared John the Baptist and the crowds that followed him (Matthew 14:5; Mark 6:20).
It is sad and sad that the very thing that clearly demonstrated Jesus’ divinity—His good works and miracles—played a major role in His death. The various fears of the Jewish rulers blinded them to the goodness and power of God as manifested in Jesus Christ. They are very happy, they know their decisions well, and they are very afraid of losing their power, strength, and control.
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That’s not the end of the story, however. Jesus did not allow himself to be crucified because of this irreparable fear, but he gave it willingly for us: “I gave my life, that I might take it again. No one took it away from me, but I lay it in my heart” (John 10:17-18). Jesus’ infinite and eternal sacrifice was always God’s plan, allowing us to overcome all our fears as we come to Him.
The apostle John wrote: “There is no fear in love, but perfect love causes fear” (1 John 4:18). The holy love of Christ is revealed to all of God’s children and helps us overcome fear, worry, and anxiety. This fear that holds us back can then be replaced by faith, allowing us to “come boldly to the throne of grace, that we may receive mercy,” which we can obtain through Christ’s suffering, death and resurrection (Hebrews 4:16).
, ed. Thomas A. Wayment and Keith J. Wilson (Provo, UT: Religion Institute, Brigham College), 157–175.
, ed. Paul H. Peterson, Gary L. Hatch, and Laura D. Card (Provo, UT: Center for the Study of Religion, Brigham Young University; Salt Lake City, UT: Deseret Books, 2002), 284– 312.
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Book of Mormon Central, “Why Was Jesus Tried and Crucified? (Mark 15:1),” 676 (June 20, 2023) “The Life of Christ” leads here. For other works, see Life of Christ (disambiguation) and Life of Jesus (disambiguation).
Maestà by Duccio (1310), depicting the life of Christ, with 26 ctral dedicated to the Passion and Resurrection
The life of Jesus is depicted mainly in the four canonical gospels, which include his genealogy and birth, public ministry, passion, prophecy, resurrection and ascension.
Other parts of the New Testament—such as the Pauline letters—may have been written 20 to 30 years later.
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And the Acts of the Apostles (1:1-11), which contain more references to the Ascension chapter than the canonical Gospels.
He also describes the life of Jesus. In addition to these biblical texts, there are special biblical texts that Christians believe refer to certain events in the life of Jesus, such as Josephus on Jesus and Tacitus on Christ.
In the gospels, Jesus’ ministry begins with his baptism by John the Baptist. Jesus came to the Jordan River where he was baptized by John the Baptist, after fasting forty days and nights in Judea.
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