T r i a l and E x e c u t i o n
God the Father Tears his Garments
The Zealot temple plot had failed just hours earlier, Jesus was to be either a puppet king, or dead by now. Jesus was neither the new king, nor a dead prophet and catalyst for a popular uprising. Zuriel, the Zealot leader in Judaea had another idea, he had to. The key to the uprising was the Jewish population, not the Zealots. The Zealots themselves just did not have the numbers, if they had these plans would not be necessary.
The idea of the Romans fulminating an uprising by killing the peoples’ prophet could still work, but it had to be real Romans this time, and not disguised Zealots and Passover was the time to do it. Jerusalem was swollen to four times its normal population, and whatever fraction of these people joined the revolt, they would be that many more now than after Passover. Many had come to Jerusalem to see and hear the new “Prophet of Israel”, and his death at the hands of the Romans would excite them to rebellion. The traitor Jesus had to be taken tonight, and tried and executed by the Romans tomorrow. After Sabbath the Jewish pilgrims and even Pilate would leave the city. Jesus would then be held awaiting trial, which would likely never happen.
All the elements needed were at hand. Several confederates in the temple guard could be mustered, as well as some guard commanders and temple priests and Pharisees. Temple authorities opposing Jesus were numerous, available and willing.
Only the Romans could execute the Nazarene, legally and practically. Practically, the people would rebel against anyone killing a prophet in Israel. The Zealots and the temple must not appear as the aggressors. The Roman governor Pilate would only judge persons brought before him by his own men or by the Sanhedrin, and then he would not pass judgment on Jewish religious matters.
It was complex, and much could go wrong. To obtain the Roman execution of Jesus, the temple guard must find him tonight, arrest him in the presence of twelve or more followers, present him to the Sanhedrin, and finally before Pilate on a capital violation of Roman law.
The first task might very well make or break the entire plan; how could Jesus of Nazareth be located before morning? The false prophet was within arm’s reach in the temple just a few hours ago, but now his location was unknown.
Some men were available to patrol the streets, although on Passover eve few in Jerusalem would be out, and certainly not a pious Jew. One option was to send criers down the streets of the city. Would Jesus respond?
The new plan relied almost entirely on the Sanhedrin and the temple. The earlier plan had the Zealots themselves forcing or killing Jesus. Now the Zealots had to maintain a degree of separation from the Romans by placing the Sanhedrin between them. In fact once the Sanhedrin bought into the idea, it was in their hands because they would have Jesus in custody.
Still it was the only practical solution to the problem of Jesus. If it were known that the Zealots killed Jesus, the Zealots themselves would become the object of the wrath of the people. Years of patient work might be undone. The commander of the temple guard was a Zealot supporter, and Zuriel would discuss the plan with him at once.
Zuriel and the Eliakin the guard commander, decided that two efforts would be mounted to find Jesus. The first effort was a two part call message. Both calls would be put out to all temple personnel, who would be instructed to propagate the call to as many in the city as possible.
First a call would be put out for Jesus to report to the Sanhedrin, to discuss his mission and his claim as Messiah. A second call would be propagated for all temple Pharisees to report to the temple immediately. Judas was a temple Pharisee, as were other disciples of Jesus, and if one of them got the word he might respond and lead them to Jesus. These calls would be relayed by word of mouth, not by street crier. No such recall could be devised for any of the disciples other than Judas, all the others were fishermen or simple men.
The second effort would consist simply of every available man patrolling for Jesus or his men starting at daybreak, certainly one of them would be spotted. Pilate would probably leave tomorrow to return to Caesarea, and would then be unavailable to judge Jesus. Caiaphas would be asked to delay Pilate as long as possible.
Nicodemus quickly got the word to report to the temple. He was hosting the Passover meal for Jesus and his disciples. He had his suspicions but told his guest Jesus that he and Judas were required at the temple immediately. Jesus thanked Nicodemus and told Judas to leave and do quickly, what he must do.
At the temple, as a Pharisee arrived he was escorted to a scriptorium and asked to sign a rule document that did not seem overly pressing. Judas and Nicodemus were further detained and brought before the commander of the temple guard; three others were likewise presented to the commander, and held in a room.
The commander told Nicodemus and Judas of an attempted assassination of Jesus in the temple just hours ago. Yes, the rumors were true, and the threat was still extant. Did any of them know where Jesus was now?
Judas and Nicodemus both smelled conspiracy and tried to stall, and also sought a better understanding of any threat against the master. Judas asked, “Commander, the Roman soldiers are said to have been Zealots in disguise.”
The commander replied authoritatively, “If that turns out to be true, then the threat against a prophet of Israel is even greater. Zealots out number and out think the Romans in Israel. The master would be in even greater danger...you must tell us where he is.”
Judas’ hesitation and interest confirmed to the commander that he knew the location of Jesus. But the commander also knew that Judas was not likely to betray his master.
The commander continued, “The master may hide from the Romans, but not from the Zealots. They are seeking him now, tonight. They know the country and the people, and one person in four is a Zealot informer.”
Again the commander paused to allow Judas to mentally confirm what had been presented then continued, “Judas, we want to escort the master to the palace or the temple where he will be safe, until the threat can be disarmed. Tell us where he is. I am sorry, but he has little choice, he will be contacted by either the Zealots, or our own temple guard, and you will make the decision for him.”
Judas was silent, deadpan, and looking at the commander’s chest. Nicodemus played much better, projecting joint concern for the prophet wherever he might be.
“Judas, your master is one who obeys those who have authority over him, and he expects this same lawful obedience from all in Israel. I have sent for the master of your order of Pharisees. He too will insist that you answer in truth the questions that will be asked of you.”
The commander of the guard continued, “Judas, for what reason will you tell us the location of the master; to save his life, or to obey his wishes that you withhold no truth? If we wait until others reveal his location, he will be dead at the hands of the Zealots. Have there not been enough dead prophets in Israel?”
The commander waited, but only briefly then said to the four sentries in the room, “See that they go nowhere,” and left the room.
The commander returned with the chief Pharisee Aaron, of the order that Judas belonged. He said, “Judas, I order you to tell us where your master Jesus the Nazarene is.”
Judas told Aaron the Chief Pharisee, that Jesus was holding Passover at the home of the Pharisee Nicodemus. The commander and Aaron looked at Nicodemus who was sitting next to Judas, eyes closed and in prayer. Nicodemus confirmed what Judas had said.
Judas was brought along, with two temple guards holding his belt. The party was of three parts, with two of them paralleling the main force on the adjacent streets. The party arrived to find Jesus and the apostles gone. The game was played again, Judas was ordered to tell them where in his estimation Jesus would now be. He replied that the most likely place was the orchard of Gethsemane.
Fifty men were now marching to the orchard. Judas had view of the entire Jesus “rescue” party. In addition to the temple guards, the other two columns had fallen in to one line, and were completely composed of Zealots. Jesus was to be arrested by the Zealots and the temple guard, and the one was not going to protect Jesus from the other.
At midnight Jesus had left the home of Nicodemus and lead the apostles to Gethsemane’s orchard. They left by a southern gate and walked around the city, through the valleys Hinnom then Kidron. Gethsemane orchard was on the Hill of Olives, and a half mile from the Kidron Essene house. It was ancient, but now owned by the Kidron Essenes and Jesus had spent many days there tending the trees and harvesting their fruition.
The pilgrims arrived and Jesus was uncharacteristically disturbed. There was no known reason for his anxiety, but the last thing the disciples were was alert. Everyone had taken the customary several cups of Passover wine and were ready for sleep.
Jesus took Peter and Andrew to the praying rocks toward the rear of the property, and said something strange to him, “You share your sins with me, now offer me your prayer. Stay with me, watch and pray.”
Jesus was sweating and trembling now. Jesus prostrated himself with his head in his hands and prayed in torment. Peter did likewise, but was soon asleep.
Jesus was not at peace. He was probed mostly by blasphemous thoughts. {106} He was dripping blood, not from a cut, but from his entire body. He rose and left an outline of blood on the ground. Jesus pushed and scraped against the rocks, trying for some awareness or sensation other than the moral anguish that beat and burned him.
The sin was poison, he now knew why the Devil disguised it. Who would willingly seek it? Jesus hated sin now more than ever. Why had he drank the cup of communion? How stupid was he? He thought it, and now he spoke it, “Father let this cup pass from me. Father I beg you...” Jesus did not articulate it as such, but he was dying.
His stomach was sour and its contents rose to his throat, then returned. Jesus had bent over to empty his stomach, but now felt horror at what he had thought and said. He kneeled erect and spoke as forthrightly as he could, “Father let this cup be given according to your will, not mine.”
Jesus wanted to start over and suffer correctly...neatly. He called for Peter, hoping for some relief, but Peter slept on. He pressed his head into the waist high rocks and muttered repeatedly, “Father, Father, why have I abandoned you? Forgive me, forgive me, forgive me...” It was no use, his life until now had not been suffering — poverty, servitude, fasting — yes, but none of it entailed the suffering that now disemboweled him. He looked back on all of it with longing, but he could not hold the thoughts, his head was slow and heavy and burned at its core. Slight head movements produced intense pain. Jesus wiped the sweat from his face, but smeared blood instead...Jesus had become sin.
After some minutes Jesus was aware of movement at his ankle, he looked to see a dog licking his wounds. He was happy to have a companion, even if it was a vulture, and returned to prayer. Jesus turned his thoughts to the journey he planned, after Passover he intended to take the twelve to Alexandria in Egypt, many Jews lived there. Even this momentary relief was taken, “...but why, why visit anyone, they hated him, and he…No...Father, no!”
It came on again...worse than before. Blasphemous thoughts occurred. Jesus pleaded to God who had abandoned him, “Father save me! Father help me!” Jesus was operating from his exposed core.{107} He could not sin, and the sin could not be further deflected, it had to be dealt with now — all of it. Again he called, “Peter...Andrew, pray with me!” They were not to be seen.
Jesus arose, and walked from tree to tree gripping each. He had extreme nausea, he cramped and could not walk fully upright. He vomited again, but now had nothing left.
In the Temple of Jerusalem, not even a mile away, the Prophetess Anna tore off her head shawl, rolled it and screamed into it. Anna felt hatred toward God, but shuddered at this thought and begged forgiveness. The sin was without mercy or let up, it bent her and tossed her, she too sought relief by any means, but found none. She was in an alcove alone and scraping her flesh along the stones, moving to the extreme rear of it. She was in communion with Jesus and taking her part as co-redeemer.{108}
Anna had only hours to live. Later that morning an escaped cockerel that a pilgrim had brought to the temple as a holocaust offering crowed several times, and Anna passed from this life.
An hour before dawn the torment was beginning to be broken by periods of lesser intensity. During such moments, Jesus would look about, but still the others were nowhere to be seen. Had they left, or had he somehow moved away during his night of agony. He likely had moved away. Several times he had walked about the orchard, stopping when it hit him, doubling over then moving on — anywhere.
He could just discern the lighter area of the horizon through the trees, knowing this direction he walked toward the entry of the orchard, hoping to find the others. He found them and they were just arising and looking about. A third party now came into the orchard, it was the temple guards. Jesus stopped where he was.
No one noticed him, although it was he that was being asked for by the arresting party. Judas was the first to see Jesus, and ran to the master. Judas embraced the master, kissed him and spoke into his ear, “Master these men mean you harm, flee now, we will prevent them from following you! Master, go now, they are upon you. They made me tell them where you were.”
“You betray your master with a kiss, Judas. Yet you alone do not betray me, but all who seek the forgiveness of my blood and tears are my executioners.”
A lieutenant of the temple guard was in command, and shouted toward the gathering group of apostles, to Judas, and the man he was with, “Which of you is the man Jesus!”
No one answered, or perhaps understood. He shouted the question again loud and distinct. Jesus pulled away from Judas and shouted back, “I AM.”
The arresting party did hear and understand Jesus’ reply, but somehow they were having difficulty advancing toward Jesus. Jesus had now forgotten his earlier suffering, and had returned to full abilities. He advanced toward the lieutenant and said, “I AM Jesus. I AM Messiah in Israel. You seek my harm, I allow it now.”
The men overcame their hesitation and made their final advance on Jesus. Jesus stood his ground, and was immediately seized and placed in iron cuffs. The apostles pushed toward him to release him, but Jesus shouted that they stop. The captain ordered them all taken, but Jesus shouted again that he would not resist if the others were let free. The captain’s orders were to arrest Jesus, this was done leaving behind the groggy apostles.
Some of the Zealots stayed long enough to threaten the apostles, telling them to disperse and not to assemble again, that to do so would be at the risk of their lives. The apostles quickly left by different routes as instructed.
Jesus was brought to the home of Caiaphas. Caiaphas often made business at his mansion, it gave him a home ground advantage. Tonight it was out of practical necessity that Jesus was brought here. Caiaphas donned his ornaments of office and had the blasphemer brought before him in his hall.
Caiaphas was the High Priest of Israel and as such, leader of the Sanhedrin, which was the supreme governing body of Jews in Israel. There were laws against blasphemy, and Caiaphas had expected Jesus to have been arrested long ago, but had never issued a direct order to do so. He did not have to; temple authorities had actively attempted to arrest him several on several occasions. Caiaphas knew that one day Jesus would stand before him, and that day had now come.
But what of it? The Sanhedrin had no authority to award severe punishment and not exile or death, and Caiaphas did not want to. To kill or imprison the prophet of the people would have to be done by the Romans. The risk of revolt was real, and if it happened, the Romans would be suitable victims, not the Sanhedrin.
Charges of treason must be prosecuted against the man Jesus, and it must be done in a Roman court having authority to inflict a punishment commensurate to the crime. The penalty for both treason against Rome and blasphemy against God was death. Caiaphas called for an immediate meeting of the entire Sanhedrin.
The outcome of the Sanhedrin trial was never in doubt. When asked under the oath of the covenant if Jesus was the Son of God, he replied “I AM.” Few in Israel thought that the coming Messiah was to be divine — God made man — but Jesus had said as much on several occasions, and said so now to the entire Sanhedrin. But this confession to the Sanhedrin was of little practical value, he must be tried by the Romans.
The Sanhedrin requested an immediate audience with Pilate, they informed Pilate that their judges had found a man guilty of treason against Rome, and desired that Pilate judge him by Roman law. Pilate asked some preliminary questions and was surprised to learn that the man was the Jewish prophet from Nazareth.
Pilate made the effort to monitor major influences in Judaea, and Jesus was certainly a significant influence, and as such he had been closely monitored for three years. Pilate could not fault the prophet’s teachings to respect the Romans, pay the taxes, and live a constructive life, and ordered that so long as this philosophy was what Jesus preached, the garrisons were not to interfere with him. Pilate was distraught however that Jesus had raised the ire of many in the Sanhedrin. Many also blamed Jesus for the destruction of the “street of the damned” in Caesarea, but Pilate’s investigation of the matter could not lay blame for the fire on Jesus.
Pilate heard all of the evidence the Sanhedrin representatives brought. The representatives seemed most eager and insistent that the man Jesus be tried, and suggested that to ignore such a clear threat would be a failure of governance.
Pilate granted a trial. Pilate offered legal counsel to the accused, and suggested that he accept Marcus Curtius Blaesus as council. Marcus had met Jesus in the first months of his mission and had convinced Pilate of his benevolence. Jesus refused council on his behalf three times, and Pilate retained Marcus as a witness. Pilate had Jesus stand before him. Caiaphas was not present but was in the temple that adjoined the fortress Antonia, in which the trail was being held.
Pilate acted as judge and called the accusers to state the offense. The Sanhedrin party was to act as prosecutor and said, “Prefect, we bring this man before you, he is a criminal against Rome. He claims to be King of Judaea. To effect this claim, he raises an army of followers and incites them against Rome. We are witness to all this, as are many others.”
The man before him appeared common enough, composed and non combative. Pilate did not speak Aramaic, but was told that Jesus did speak Greek. Pilate remained seated and addressed Jesus in Greek saying, “You are the Jewish prophet. I have known of you for three years. Until now I have not been aware of any crime against Rome on your part. These men now tell me that you plot revolt against Rome.”
“The Sanhedrin itself brings these charges against you. I am obligated to investigate them now, and to determine your guilt or innocence of them. How do you answer your accusers?”
Jesus was silent.
Pilate implored him to offer a defense, but Jesus said nothing. Marcus stepped forward and spoke to Jesus, “Rabbi, if you will not accept council to defend yourself, do at least speak the truth in answer to questions. You have always given that council yourself.”
Pilate continued, “I now order you, the accused to answer in truth all questions put to you.”
Jesus finally spoke, “Governor, I offer the unbiased witness of the many who have heard me. They will testify to my words and my actions. You have merely to ask them. As to the truth that you say you seek, look no further. It is now upon you.”
Pilate sought to engage Jesus in more informal conversation, hoping that he might indirectly draw some information out of him. Pilate changed the topic from law to theology and said, “What is truth?”
Jesus was flustered. Truth literally stared Pilate in the face, but he was not aware of it. Jesus closed his eyes and prayed.
Pilate demanded again that Jesus speak, and demanded again. He then appointed Marcus to speak in his place.
Marcus started to recount the many times Jesus had spoken of obedience to Roman rule. The prosecuting witnesses objected saying that Marcus should be limited to speaking in defense of specific charges and events, which they would now recount to the court.
Pilate told the prosecutors that if they wanted to proceed in this manner, he as judge would have to presume the accused’s innocence and the burden would be for them, the prosecutors to prove his guilt. The prosecutors conferred and agreed to these terms. They produced a record of “offenses” perpetrated by Jesus, it was a detailed account of his words, his violations of the laws of Moses, and any remarks that might be taken as civil treason, along with names of witnesses to each. Some were prefaced with a red mark, Marcus estimated that these might be the civil charges that formed the core of the prosecution’s case.
The prosecutors listed three counts of treason, detailing the words of Jesus and offering the dates, location and names of witnesses.
Marcus slowly stepped in front of Jesus, placing himself before Pilate and declared that the present court had no jurisdiction in these matters because they all occurred in Galilee, and the accused himself was a citizen of Galilee and therefore a subject of the tetarch Herod, and not of the Prefect of Judaea.
Pilate asked Jesus if this was true, but was not answered, then turned immediately to the prosecuting party and asked if Jesus was from Galilee. The prosecutors answered that they could not speak for the accused, but they had many other charges that occurred in Judaea, and that the accused was still under Roman law as a citizen of the greater Roman province of Syria.
It may have seemed that Pilate was a bit reluctant to prosecute Jesus, and he spoke forcefully that the accused must be brought before Herod, along with any accusations. He ordered Jesus to be held and Herod informed.
The prosecutors told Pilate that they had custody of the prisoner and respectfully asked that they be allowed to bring him before Herod at once, as he was in the city for Passover, and staying at his father’s former palace in the upper city. Jesus was marched before Herod.
Herod had suffered in condemning the Baptist. His dealings with many in Galilee were now cold and difficult, the priests in Judaea had no complaint, but that was of no benefit to Herod in Galilee. Herod saw Jesus but was not treated to any miracles, still he did not want to kill any more prophets. He spoke to the Sanhedrin party through an agent. It was firmly alluded to that Herod would not judge Jesus, if pressed he would command them to bring Jesus before the Roman governor of Syria, as matters of empire took priority over matters of Galilee.
Jesus was returned to Pilate, who was also given a writ of accusation on behalf of the Governor of Syria. In it Pilate was cited as the governor’s standing judge because of the undue delay and expense in transferring the prisoner. The writ was signed by the “Governor of the Sanhedrin of Judaea, in Syria; Caiaphas”.
A new set of people now appeared before Pilate, the Sanhedrin party now included officials from Syria and Egypt. All demanding that the accused be tried at once because he and his army of revolt was an immediate and unmitigated threat. Some claimed the all encompassing title “Counselor to the Governor of Syria”.
The prosecutor’s presentation was impressive. Jesus was deliberately placating the Roman authorities, which allowed him to secretly build an army. He spoke of tolerance, which is why he was allowed to continue to speak. The time is coming however that Jesus will preach justice against the Romans, and he will do so to his enormous following which he gathered under false pretenses. Specific examples of the harsh justice Jesus had spoken against non believers and idolaters was cited. The scope of his influence in Israel was examined, and the depth of individual commitment to Jesus was given by examples.
The last argument portrayed Jesus as a man who assumed the office of Messiah. The Messiah, was to be king of restored Israel — a self governing Israel. The Canaan campaign of Joshua was cited as the presumed will of God, which the Messiah would again wage against the occupiers. Examples from scripture were presented, showing the awaited Messiah to be the greatest king in Israel, and in the case of Jesus he claimed this kingship without the authorization of Rome. The Sanhedrin party assured Pilate that they considered themselves to be joint rulers of Israel and were happy to leave concerns of empire to Caesar.
Marcus spoke in defense, he was at somewhat of a disadvantage since he was to answer to specific charges and events only. He did not have a scroll listing the contextual meaning of the teachings of Jesus. He just did not have at hand any witnesses who interpreted the teachings of Jesus in a benevolent manner, and could not offer his own witness since he was considered bias toward the accused, being his agent.
The prosecutor Omar recounted several instances of Jesus claiming to be a king and inviting the listeners to join his new kingdom. Marcus replied, “The kingdom this man claims, is the kingdom of Heaven, not of Rome. He is to be the Messiah of those who rise to Heaven, not of those now on earth. I must respectfully say Prefect, the kingdom of Heaven is again, outside the jurisdiction of this court.”
Pilate turned to the prosecutors who had ready a rebuttal, “The kingdom of Heaven is indeed the providence of Rome, and all within the empire are required by law to respect this, and not challenge it.”
Omar paused to let this statement sink in, then continued, “The king of Heaven is the divine Caesar of Rome, and no other person. All who take the office of Caesar acknowledge his own divinity, and require all citizens to refrain from challenging it.”
Marcus showed no emotion, but was exceedingly engaged in arranging a rebuttal, but found none. This was a good time for Jesus to continue in his silence. What would he say, other than he was indeed the King of Heaven.
The prosecutors continued, “The accused claims for himself not only what is Caesar’s in Heaven, but what is his on earth. This man Jesus, claims the office of Messiah of Israel. This long awaited Messiah must be king in Israel, the greatest king. But as king in Israel he must be confirmed by Caesar, and Caesar does not confirm him. Caesar rejects all forced claim of kingship in the empire, and holds those making such claims as treasonous.”
“Further, this man Jesus entered Jerusalem while his army of rebels hailed him as ‘King of the Jews’. The accused proceeded to address the crowd, while not renouncing this treasonous title, but embracing it. The crowd hailed him as their king, and the Jesus addressed these people as their king. This man builds an army of revolt and arms it. Swords were found in his camp and among his followers when he was arrested.”
“Noble Prefect, the people of the empire have stated our case against this man who speaks treason, and seeks revolution against Rome. Prefect, we now rest, and we will send Caesar records of our evidence for his own examination.”
Pilate held up his hand to silence anyone attempting to speak. At length he said, “I have heard enough, I will now make my decision. You will have it within the hour.”
Pilate was torn three ways, first he respected the man Jesus and knew that he had done no wrong. He had no interest in shutting down a man who spoke of tolerance toward the Romans. He also just did not want to condemn an innocent man.
The idea of Jesus secretly raising an army under their own noses was a possibility, but for three years there had not been a shred of evidence for this…but more cleaver plots had been devised before now. Pilate thought about it, what if Jesus himself was peaceful enough? He must also consider the successor to Jesus, such a person would be inheriting an enormous, and loyal nation of people...for good or for evil. He had not considered it until now, but what if the Zealots were to assume leadership from Jesus, some of his disciples were said to be reformed Zealots...reformed perhaps until the opportunity arose to take the reins from the prophet. {109}
The other two parties that Pilate had to maintain relations with were the Sanhedrin who brought Jesus to him for condemnation, and the people themselves who looked to Jesus as their own prop