The Arraignment of Jesus Before Selected Members of the Sanhedrin (26:57-68)..
What follows is not an official meeting of the Sanhedrin which could only meet by day, but a gathering of enemies of Jesus who were members of the Sanhedrin, meeting under the chairmanship of Caiaphas the High Priest, together with any whom they thought might be persuaded to support them, brought together in order to try to find a way of having Him convicted, preferably of treason. That this is so comes out in that both the other Synoptic Gospels make quite clear in their own way that when morning came an official meeting of the Sanhedrin had to be called (Mark 15:1; Luke 22:66) despite the previous examinations. We do not know whether even at that stage men like Joseph of Arimathea (Luke 23:50), Nicodemus (John 3:1; John 7:50-51) and Gamaliel (Acts 5:34) were called. It is quite possible that they ‘could not be found' until it was too late, for we learn of no voices speaking up on His behalf, and it appears doubtful if things would have gone quite so smoothly for the conspirators had any of these been present. Gamaliel for one would unquestionably have appealed for reason, as he did in Acts, and would have protested if anything was rushed through.
We are unfortunately hampered also by the fact that we have no information about Sadducean court procedures. All surmises about such procedures are made either from the text, or by considering Pharisaic regulations in the Mishnah, and these last, constructed by men chastened as a result of the fall of Jerusalem when a deep sense of their responsibility for justice had hit home, are from a later period and likely to differ to quite some extent from those under the rule of the Sadducees. Furthermore they are to a certain extent idealistic. The Mishnah cannot therefore simply be quoted as though it were the end of the matter. We are thus to some extent feeling our way in our consideration of such matters. But there is no genuine reason for doubting that (accepting that we only have a summary of the proceedings) things went exactly as described, for there was clearly sufficient regard for justice in what is described to indicate that this was not an account simply invented in order to blacken the reputations of those present, but was based upon genuine procedures, which were a credit to Judaism. Indeed it is quite apparent from what happened that it was these very requirements of justice that put these very people into a position of some difficulty in what they were trying to do, because with all their dislike of Jesus they did to their credit acknowledge the need on the whole to conform to recognised practise however tiresome they might have felt it to be, simply, if for no other reason, because there were those on the Sanhedrin who would demand it. It should be noted that the official Sanhedrin did not usually meet in the High Priest's house but in a recognised place within the Temple area. Thus this was in the nature of a preliminary meeting.
Analysis.
a And those who had taken Jesus led him away to the house of Caiaphas the high priest, where the scribes and the elders were gathered together. But Peter followed him at a distance, to the court of the high priest, and entered in, and sat with the officers, to see the end (Matthew 26:57-58).
b Now the chief priests and the whole council sought false witness against Jesus, that they might put him to death (Matthew 26:59).
c And they did not find it, although many false witnesses came. But afterward came two, and said, “This man said, I am able to destroy the temple of God, and to build it in three days”. And the high priest stood up, and said to him, “Do you answer nothing? What is it which these witness against you?” (Matthew 26:60-62).
d But Jesus held his peace. And the high priest said to him, “I adjure you by the living God, that you tell us whether you are the Messiah, the Son of God” (Matthew 26:63).
e Jesus said to him, “You have said” (Matthew 26:64 a)
d Nevertheless I say to you, From now on you will see the Son of man sitting at the right hand of Power, and coming on the clouds of heaven” (Matthew 26:64 b).
c Then the high priest tore his clothing, saying, “He has spoken blasphemy, what further need have we of witnesses? Behold, now you have heard the blasphemy. What do you think?” (65-66a).
b They answered and said, “He is worthy of death” (Matthew 26:66 b).
a Then they spat in his face and hit him, and some smote him with the palms of their hands, saying, “Prophesy to us, you Messiah. Who is he who struck you?” (Matthew 26:67-68).
Note that in ‘a' the leaders of the Jews get together and Peter comes there ‘to see the end', and in the parallel we find the end attained by the leaders of the Jews as some of them indicate their verdict physically. In ‘b' the council members seek a means of putting Jesus to death, and in the parallel they think that they have found it and declare Him to be worthy of death. In ‘c' they seek witnesses against Jesus, and in the parallel they dispense with the need of witnesses. In ‘d' the High Priest asks Jesus whether He is the Messiah, the son of God, and in the parallel Jesus reveals that in the near future it will be made perfectly evident to them that He is the glorious Son of Man. Centrally in ‘e' He declares, ‘You have said it'.