The most incredible case ever heard in history was that of Yeshua bar Joseph vs The Sanhedrin.
The legal analysts of our day would be challenged to classify the now 2,000-year-old court trial of the carpenter's son from Galilee. What would the charges be? Who would be selected as attorney for the accused? Or the attorney for the defence? How would the world viewing his trial as it unfolded before the courtroom and television audience, interpret the numerous charges brought against Messiah?
The Old Testament prophecies foretold the birth and death and resurrection of Messiah and how God's purpose of salvation for men was to be focused in Yeshua haMashiach/Jesus Christ. The prophetic promises made to Eve, Abraham and David all spoke of Yeshua/Jesus as their literal descendant. The Old Testament points toward, and prophesies about, hamashiach/Christ. The Law of Moses, which Israel had to obey before the time of Christ, constantly pointed forward to Jesus: "The law was our schoolmaster to bring us unto Christ" (Gal. 3:24). Thus at the feast of Passover, a lamb in perfect condition had to be killed (Ex. 12:3-6); this represented the sacrifice of Jesus, "the Lamb of God, which taketh away the sin of the world" (Jn. 1:29; 1 Cor. 5:7). The spotless condition which was required for all the animal sacrifices pointed forward to the perfect character of Jesus (Ex. 12:5 cp. 1 Pet. 1:19).
In the Psalms and prophets of the Old Testament there are numerous prophecies describing in detail what Messiah would be like. They particularly focus on how and why he would die.
Here's an example of Old Testament prophecy whose Fflfillment is in hamashiach/Christ:
"My God, my God, why hast thou forsaken me?" (Ps. 22:1). These were the very words of Jesus on the cross (Mt. 27:46).
"I am despised of the people. All they that see me laugh me to scorn: they shake the head, saying, He trusted on the Lord that he would deliver him: let him deliver him" (Ps. 22:6-8). Israel despised Jesus and mocked him (Lk. 23:35; 8:53); they shook their heads (Mt. 27:39), and said this as He hung on the cross (Mt. 27:43).
"My tongue cleaveth to my jaws...they pierced my hands and my feet" (Ps. 22:15,16). This was fulfilled in Christ's thirst on the cross (Jn. 19:28). The piercing of hands and feet refers to the physical method of crucifixion used. "They part my garments among them, and cast lots upon my vesture" (Ps. 22:18). The precise fulfillment of this is found in Mt. 27:35.
Note that Ps. 22:22 is specifically quoted as applying to Jesus in Heb. 2:12.
"I am become a stranger unto my brethren, and am an alien unto my mother's children. For the zeal of thine house hath eaten me up" (Ps. 69:8,9). This well describes Christ's feeling of estrangement from his Jewish brethren and his own family (Jn. 7:3-5, Mt. 12:47-49). This is quoted in Jn. 2:17. "They gave me also gall for my meat; and in my thirst they gave me vinegar to drink" (Ps. 69:21). This happened while Christ was on the cross (Mt. 27:34).
Isaiah 53 contains a prophecy of Messiah's and resurrection, in which every verse has a marvellous fulfillment.
"As a sheep before her shearers is dumb, so he openeth not his mouth" (Is. 53:7) Christ, the Lamb of God, remained silent during his trial (Mt. 27:12,14). "He made his grave with the wicked, and with the rich in his death" (Is. 53:9). Jesus was crucified along with wicked criminals (Mt. 27:38), but was buried in the tomb of a rich man (Mt. 27:57-60).
The New Testament reiterates that the "law and prophets" of the Old Testament is the basis of our understanding of Christ (Acts 26:22; 28:23; Rom. 1:2,3; 16:25,26). Jesus himself warned that if we do not properly understand "Moses and the prophets", we cannot understand him (Lk. 16:31; Jn. 5:46,47).
THE JERUSALEM HIGH COURT
Sanhedrin is the name given in the mishna to those who constituted the supreme court and legislative body in Judea during the Roman period. The Sanhedrin, a term derived from the word "sun" meaning "together with" and hedra which means "seat; was the name for the highest Jewish tribunal in Yeshua's day. It consisted of 71 members in Jerusalem, and 23 members of the lower tribunals of which there were two. The New Testament usage speaks simply of a "court of justice." In most cases it designated the Jewish "Supreme Court" in Jerusalem, where the process of Jewish law was carried out.
The Sanhedrin claimed powers that lesser Jewish courts did not have. As such, they were the only ones who could try the king, extend the boundaries of the Temple and Jerusalem, and they were the ones to whom all questions of law were finally put. It was presided over by an officer called the Nasi.
THE HALL OF HEWN STONES
The Sanhedrin met in a building known as Lishkat Ha-Gazith or the Hall of Hewn Stones, which has been placed by many scholars as built into the north wall of the Temple Mount, half inside the sanctuary and half outside, with doors providing access both to the Temple and to the outside. The name presumably arises to distinguish it from the buildings in the Temple complex used for ritual purposes, which had to be constructed of stones unhewn by any iron implements.
Before this court, the apostles Peter, John, Stephen and Paul as well as Messiah had to defend themselves. (Matt. 26:59, Mark 14:55, 15:1, Luke 22:66, John 11:47, Acts 4:15, 5:21, 6:1122, 22:30, 23:1, 24:20) In Jewish tradition sanhedrin refers to "a meeting place."
The origin of Sanhedrin was constituted by Moses in Numbers 11:16-24. It was recognized by Ezra after the return from exile, and abolished after the destruction of Jerusalem in 70 A.D. The Great Sanhedrin was made up of Jewish high priests, those who had been high priests, and members of families of high priests, as well as elders and scribes.
The Sanhedrin is mentioned frequently in the New Testament scriptures. According to the Gospels, the council conspired to have Yeshua killed by paying one of his disciples, Judas Iscariot, thirty pieces of silver in exchange for delivery of the rabbi into their hands. When the Sanhedrin was unable to provide evidence that Yeshua had committed a capital crime, false witnesses came forward and accused the Nazarene of blasphemy. The last chapters of the gospels contain the details of the story of Yeshua's own trial. We know that he was betrayed by Peter, one of his own followers, then moved under armed guard to stand before the Sanhedrin, an assembly of Jewish religious leaders whose chief priest at the time was Caiaphas. Messia's disciples fled. Peter, came to the place where Yeshua was taken for examination, and while waiting outside around a campfire with some soldiers, Peter pretended to be ignorant of his Master who was being interrogated inside. Knowing Yeshua had been arrested, he did not want to share the Messiah's fate.
Israel at this time was a Jewish state under the jurisdiction of the Roman Empire. The Sanhedrin did not possess the legal power to sentence a person to death, but the Roman magistrates possessed the authority to carry this out. Jewish leaders searched hard to find a basis for bringing Yeshua before the governor swiftly, since Pilate would be in Jerusalem for just that week of Passover.
THE DEFENDANTS IDENTITY
The Name Yeshua Comes From Joshua: Numbers 13:1-3, 8, 16
And the LORD spake unto Moses, saying, Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them. And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those men were heads of the children of Israel...Of the tribe of Ephraim, Oshea the son of Nun...These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun Jehoshua.
1954 Howshea, ho-shay’-ah; from 3467; deliverer; Hoshea, the name of five Isr.: --Hosea, Hoshea, Oshea. 3091 Yehowshuwa, yeh-ho-shoo’-ah, or Yehowshua, yeh-ho-shoo’-ah ; from 3068 [Yeh-ho-vaw’] and 3468 [yah-shah deliverance, prosperity, safety, salvation, saving. ] Jehovah-saved ; Jehoshua (i.e. Joshua), the Jewish leader:--Jehoshua, Jehoshuah, Joshua.
3444 Yeshuwah;yesh-oo’ ah, fem. pass. part of 3467; something saved, i.e. (abstr.) deliverance; hence aid, victory, prosperity: deliverance, health, help, salvation, save, saving (health), welfare.
2424 Ihsouz Iesous, ee-ay-sooce: of Heb. or  Jesus (i.e. Jehoshua ), the name of our Lord and two (three) other Isr.: –Jesus.
Using the various meanings of the suffix Yah-shah such meanings could be rendered thusly, Jehovah who saves; Jehovah who makes free; Jehovah who gives liberty; Jehovah who makes safe; Jehovah who delivers; Jehovah who rescues; Jehovah who defends; Jehovah who preserves; Jehovah who gets victory.
Other Examples: In Hebrew or Aramaic the word Jehoshua is Yeshua or Yeshuah.
The literal meaning of the word Oshea is Salvation. The literal meaning of the word Jehoshua, Yeshua or Yeshuah is Jehovah is salvation. The name that the angel spoke to Joseph was most likely Yeshua, or Yeshuah.
The name Jesus in the Analytical Concordance is Yeshua or Yeshuah. Yesha is a shortened form of the word Yeshua and occurs in the Old Testament and is translated as salvation. The word for salvation in the concordances is Oshea.
The name Jehovah-Yeshua means Jehovah is salvation. Sometimes the name, Yeshuah, is used impersonally in the Old Testament when it relates to God’s salvation or deliverance of Israel from her enemies 1. Exodus 14:13 And Moses said unto the people, Fear ye not, stand still, and see the salvation [Yeshua] of the LORD, which he will show to you today:...
1 Samuel 14:45 And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation [Yeshua] in Israel?
Yeshua haMashiach/Jesus Christ identifies himself as the Yeshua of the Old Testament:
In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. (Jer. 23:6)
3. Jeremiah 33:16 In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.
With long life will I satisfy him, and show him my salvation Yeshua [Simeon] (Psalm 91:16)
Lord, now lettest thou thy servant depart in peace, according to thy word: 28 Then took he him [Yeshua] up in his arms, and blessed God, and said, 30 For mine eyes have seen thy salvation, [Gr. soterion] 31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel. (Luke 2:29)
Jesus [Yeshua] calls himself the head of the corner. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? (Matt. 21:42
And have ye not read this scripture; The stone which the builders rejected is become the head of the corner.
And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? (Mark 12:10)
This is the stone which was set at nought of you builders, which is become the head of the corner. (Acts 4:11) Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner. (1 Peter 2:7)
The phrase, "the name of the Lord" occurs approximately 50 times in the Old Testament and 11 times in the New Testament. In the N.T., "the name of God" is found seven times, "the name of the Father" eight times, but the "name" as referring to Yeshua occurs at least 91 times. Yeshua is the fullest revelation of God, and the One through Whom the Father is now speaking (Heb 1:1-2). Hence, the overwhelming emphasis on His name in the N.T.
THE WORKS WHICH TESTIFIED OF MESSIAH
10) Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. 11) Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. 12) Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. 13) And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. 14) If ye shall ask any thing in my name, I will do it. (John 14)
Some of Yeshua's miracles incorporated the natural. Yeshua/Jesus' birth was miraculous in that he was born of a virgin. However, the development and birth by his mother Mary was natural (Matt. 1: 20, 23). In this study, though, we shall basically be using the term miracle in its simple usage of "…works of a supernatural origin and character, such as could not be produced by natural agents and means" (Expository Dictionary of New Testament Words).
Yeshua/Jesus' life was characterized by undeniable miracles. He was born of a virgin, protected by divine intervention as a child, and till is divine mission was accomplished, he then gave his life a ransom for many as part of God's plan, was resurrected, and ascended to heaven. (Matt. 1: 23, Matt. 28: 6, Acts 1: 9, 10). We must realize, though, the Bible recognizes the existence of false miracles. These are called "lying wonders" (2 Thes. 2: 9, 10). False religion does not possess the truth (God's word), therefore, we read that lying wonders will attempt to lead astray through deception, tthose who are undiscerning, and who will call these false wonders "miracles." (2 Thess. 2:9, Rev. 13:14, Acts 17: 2,3).
Concerning the nature of Yeshua/Jesus' miracles, not only does an understanding of Yeshua's miracles produce the belief that Jesus is the Son of God but such understanding helps us detect and avoid pseudo or false wonders or miracles.
Yeshua/ Jesus had power over nature. Yeshua exhibited power over nature when he turned water into wine, calmed the tempest, and walked on the sea (Jn. 2: 1-11; Mk. 4: 35-41; 6: 47-50).
Demonstrations of his power over the demon world. Yeshua/Jesus cured a demoniac (demon possessed person, Mk. 1: 23-27). He challenged and cured a violent demoniac and a demon possessed person who was both blind and dumb (Mk. 5: 1-13, Matt. 12: 22, 23).
Yeshua displayed miraculous power over the material realm. Jesus manifestly displayed miraculous ability over the material in the feeding of the five thousand (Mk. 6: 37-44)
Yeshua/Jesus was triumphant over physical diseases and infirmities. Jesus healed the mother of Peter's wife of a physical abnormality (Mk. 1: 30, 31). Yeshua/Jesus healed "every sickness and every disease among the people" (Matt. 9: 35). He even restored sight to the blind (Matt. 9: 27-31)
Yeshuaa/Jesus demonstrated his power over . Jesus raised Jairus' daughter, the widow's son, and Lazarus from the (Mk. 5: 22-24; 35-43; Lk. 7: 11-17; Jn. 11: 34-46)
Yeshua/Jesus promised his apostles that they would be able to perform miracles. "Heal the sick, cleanse the lepers, raise the dead, cast out devils," Yeshua/Jesus said (Matt. 10: 8)Compared to Yeshua/Jesus' miraculous ability, however, their powers were limited (Yeshua/Jesus had unlimited ability, the apostles had the baptismal measure, Jn. 3: 34, Acts 1: 5-8, ch. 2). I might also inject, that the miracle working ability characteristic of many in the First Century was of limited purpose and duration (Heb. 2: 4, I Cor. 13: 8-10).
The purpose of Jesus' miracles. Yeshua/Jesus' miracles were not performed in a failed attempt to remove all sickness from the world, as some believe. The miracles of Yeshua/Jesus established his authority to forgive sin (Matt. 9: 6). His miracles proved Yeshua/Jesus was sent of God (Jn. 5: 36). "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doeth, except God be with him," Nicodemus declared (Jn. 3: 1, 2). In healing the sick, Jesus also fulfilled prophecy (Matt. 8: 16, 17, cp. Isa. 53: 4)
Messiah's miracles and his claims to have authority enraged religious officials in Jerusalem, and made them increasingly nervous. Yeshua's broader presentation of spiritual truth, is teaching on Sabbath, numerous healings, aand exorcisms, caused them to challenge his authorrity which appeared to be in opposition to that of Judaism.
The Mishnah, under a subheding titled "Sanhedrin," describes the legal process required in a Jewish trial where the defendant faces possible . It states that the high priest should not participate in the questioning, the verdict cannot be given on the same day as the trial, blasphemy requires God's name be explicitly pronounced, and someone is required to speak on behalf of the defendant.
None of these things is in the record of Yeshua/Jesus examination. Research shows that the Jewish leadership very likely did not view this hearing as a formal trial but more as something comparable to a grand jury inquiry. Since they would not be able to make the decision to put Jesus to death, Jewish rules concerning a capital punishment hearring did not apply to Yeshua's case. They were considering whether he could be brought before the Romans as a political subversive threat. Would Rome wish to see him removed?
There were numerous laws that the Sanhedrin court did not obey. Yet these Jewish leaders purported to have obeyed the law meticulously.
THE PHARISEES THREAT
In determining if Yeshua could be tried for a political crime, the interrogators began by reviewing his own statements concerning the temple. The Jewish historian Josephus also notes several disturbances in Jerusalem during this era that had inflamed the Jewish crowds.
The Roman governor Pilate, who would sentence Yeshua to death after he had been handed over to him by the high priest, had brought trouble upon himself by placing banners with eagles on them in Jerusalem to indicate Jewish subservience to Rome. Josephus writes that "when the Jews petitioned him [to remove the standards], he gave a prearranged signal to his soldiers to surround, them, and threatened to punish them with immediate death if they did not end their riot and retreat to their own homes. Pilate, astounded at the firmness of their guarding of the Jewish laws, immediately transferred the images from Jerusalem to Caesarea.
THE TRIAL OF YESHUA haMASHIACH
The trial of Yeshua was made up of two parts:
THE RELIGIOUS TRIAL BEFORE THE JEWISH SANHEDRIN (14:53-72)
53 And they led Yeshua to the high priest; and all the chief priests and the elders and the scribes were assembled.
54 And Peter had followed him at a distance, right into the courtyard of the high priest; and he was sitting with the guards, and warming himself at the fire.
55 Now the chief priests and the whole council sought testimony against Yeshua to put him to death; but they found none.
56 For many bore false witness against him, and their witness did not agree.
57 And some stood up and bore false witness against him, saying,
58 "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another, not made with hands."
59 But neither so did their witnesses agree together.
According to Matthew, Yeshua had declared: "My house shall be called a house of prayer, but you have made it a den of robbers." (Matthew 21:13). Mark and John testify of Yeshua's overturning the tables of money-changers, those persons who converted coins bearing images of the emperor into Tyrian silver coins, the only form of coin acceptable for donations. The Gospels also describe Yeshua driving the pigeon-sellers (the birds were used as sacrifices by worshipers) from the Temple.
All four Biblical accounts agree, however, that Caiaphas and the Sanhedrin ultimately condemned Yeshua for blasphemy. The gospels record that when Caiaphas asked Jesus whether he claimed to be the Messiah, he replied, "I am" (Mark 14:62) (or "You have said so" (Matthew 26:64) or "If I tell you, you will not believe" (Luke 22:67-8) or "You say that I am" (John 19:7)). Although the Mishnah, the Jewish lawcode assembled around 200 C.E., defined blasphemy more narrowly as speaking the sacred name of God (YHWH), the gospel writers suggest a looser first-century construction of the term, one that includes a variety of serious theological offenses.
THE CIVIL TRIAL BEFORE PONTIUS PILATE (15:1-15)
Then the whole assembly rose and led him off to Pilate. And they began to accuse him, saying, "We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Christ, a king." So Pilate asked Yeshua/Jesus, "Are you the king of the Jews?" "Yes, it is as you say," Yeshua/Jesus replied. Then Pilate announced to the chief priests and the crowd, "I find no basis for a charge against this man." But they insisted, "He stirs up the people all over Judea by his teaching. He started in Galilee and has come all the way here."...
Pilate called together the chief priests, the rulers and the people, and said to them, "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; as you can see, he has done nothing to deserve . Therefore, I will punish him and then release him." (Luke)
The Praetorium was at the Antonia Fortress where Pontius Pilate judged Yeshua, but it is also possible that Yeshua was judged at the Herodian fortress on the opposite end (NW) of the city near the modern Jaffa Gate. Herod's palace was the official residence of the Roman procurator's when they came to Jerusalem during the major Jewish festivals. Scholars favor the Antonia Fortress because of the balconies overlooking the Temple Court. There is also mention in John 19:13 of "the pavement" as the site of the trial.
The statements of Josephus are very convincing that the headquarters of the Roman procurator were at Herod's palace. The Bible also mentions that the Apostle Paul was arrested in the Temple Court where the angry Jewish mob tried to kill him. He asked for permission to speak to the crowd from the steps leading up from the Court of the Gentiles into the barracks of the Antonia Fortress (Acts 21:31-22:29). When Paul stood before the Council the following day he once again needed to be rescued and was taken up the stairs into the barracks (Acts 22:30-23:10). The soldiers later took him secretly at night from the Antonia Fortress to Caesarea (Acts 23:23-35).
YESHUA'S DISCLOSURE OF HIMSELF AS "I AM"
"Sh'ma Yisrael, Adonai Eloheinu, Adonai Echad" - "Hear, O Israel, the God our God, the God is One." Deut. 6:4
In the light of this history, Yeshua's statements concerning the temple and his actions involving it, would have been considered a threat, and the Sanhedrin focused on this issue. Mark 14:53-60 informs us that the presentation of witnesses got nowhere with this: "Some stood up and gave false testimony against him, saying, `We heard him say, "I will destroy this temple that is made with hands, and in three days I will build another, not made with hands."' But even on this point their testimony did not agree." The Sanhedrin needed to find another avenue of challenge.
When The Angel of The LORD appeared to Moses in the Burning Bush, Moses asks God, "What shall I say unto them (the Children of Israel)"? The LORD responded in the Book of Exodus 3:14,
"And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."
In the New Testament, we see where Yeshua (Jesus) said to the Disciples and to the Jewish People "I AM" in ways which are very important to all of us (Jewish and Gentile People), especially in our relationship to Him. The King James translators supply the word he to some "I AM" phrases of Messiah, thus obscuring the meaning. But this error is identified by biblical language scholars.
John 8:56-58 56 Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I AM.
Matthew 27:43 He trusted in God; let him deliver him now, if he will have him: for he said, I AM THE Son of God.
John 6:35 And Jesus said unto them, I AM THE bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.
John 6:41 The Jews (some of) then murmured at him, because he said, I AM THE bread which came down from heaven.
John 6:51 I AM THE living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.
John 8:12 Then spake Jesus again unto them, saying, I AM THE light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.
John 9:5 As long as I am in the world, I AM THE light of the world.
John 10:7 Then said Jesus unto them again, Verily, verily, I say unto you, I AM THE door of the sheep.
John 10:9 I AM THE door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
John 10:11 I AM THE good shepherd: the good shepherd giveth his life for the sheep.
John 10:14 I AM THE good shepherd, and know my sheep, and am known of mine.
John 10:36 Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I AM THE Son of God?
John 11:25 Jesus said unto her, I AM THE resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
John 14:6 Jesus saith unto him, I AM THE way, the truth, and the life: no man cometh unto the Father, but by me.
John 15:1 I AM THE true vine, and my Father is the husbandman.
John 15:5 I AM THE vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.
Revelation 1:17 And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I AM THE first and the last:
Revelation 22:16 I Jesus have sent mine angel to testify unto you these things in the churches. I AM The root and the offspring of David, and the bright and morning star.
Caiaphas moved the inquiry forward in favor of a political charge, urging Yeshua to defend himself, Caiaphas asked, "Are you the Messiah, the Son of the Blessed One?"
Three points in his question are prominent. First, the term Messiah refers to the Israel's promised king, making the question a political and not just a religious one. Yeshua's claim was not blasphemous. A positive answer to the high priest's question would mean that the leaders could take Jesus to Pilate and state that Yeshua claimed to be a king who would deliver Israel from Gentile oppression. The hope of Israel for such a king is clearly seen in the Hebrew Scriptures, and King Herod feared just such a fulfillment at the time of Yeshua's birth. It was reflected in Jewish works, such as Psalms of Solomon 17-18.
Second, the phrase "Son of the Blessed One" was a kingly title specifically held by God's Anointed One. (2 Sam. 7:14; Ps. 2).
Thirdly, the Jewish custom of showing respect for the name of the Lord by not speaking it can be seen in the way Caiaphas calls God "the Blessed One."
Yeshua's reply was simply, "I Am," and then he goes on to expound upon this truth - "and "You will see the Son of Man seated at the right hand of the power, and coming with the clouds of heaven."
Combining allusions to Daniel 7:13-14 and Psalm 110:1, Messiah paints images of deliverer with authority to vindicate the people of God. The phrases seated at the right hand of power and coming with the clouds of heaven show clearly what Messiah was claiming to be. To "come in the clouds" was a metaphor which speaks of deity (Num. 10: 34; Ps. 104:3; Isa. 19:1).
Yeshua showed reverence for God's holy name and referred to him as "The Power." His claim was that he would be placed at the right hand of God, serving as the Anointed One who represents and brings salvation to to the people of God. This means Yeshua was claiming that His authority came from above.
Mark writes: Caiaphas "tore his clothes and said, "Why do we still need witnesses? You have heard his blasphemy! What is your decision?' All of them condemned him as deserving ."
Understanding how the Jews felt about the holiness and presence of God, we can appreciate that the Jewish leaders found this "position of Messiah's" particularly offensive to their theology. The New Testament uses the phrase "at the right hand" in some 14 cases, to proclaim Yeshua's authority as the Messiah.
For the Sanhedrin, Yeshua the Galilean was claiming that position at God's right hand, and God alone could justify him.
THE AWESOME MIRACULOUS VINDICATION BY GOD OF MESSIAH
Messiah was taken before Pilate. The political charge against him proved effectual, stirring the emotions of the crowd, who urged Pilate to release the Barabbas instead of Yeshua. Yeshua haMashiach was sentenced and crucified, as an insurrectionist like Barabbas or some other type of criminal of the era living in Palestine at that time.
Yeshua however, had spoken the truth about being Messiah. His birth, sinless life, resurrection and ascension are nothing short of miraculous. God did in effect vindicate him, by raising him from the . Yesshua "was declared with power to be the Son of God by his resurrection from the ." (Rom. 1:4). What better defense could there be?
"Peace be with you!" Yeshua haMashiach said, as he entered the room by walking through the wall, instead of using the door! Yeshua Himself, now resurrected and glorified, stood before his friends. They gazed upon that which Yeshua/Jesus had taught them, but they had failed to understand before. That the Son of Man must be crucified by the hands of evil men, die for the sins of all mankind, and rise again from the three days afterward. They were eyewitnesses of their resurrected Lord. It was an incredible miracle.
Miracles are an absolutely essential part of the Christian faith, for if Yeshua/Jesus did not rise from the in bodily form leaving an empty tomb, then we are yet in our sins and of all people, quite miserable. Miracles do have this purpose: They edify the church, and bring forth the truth of God's revelation.
The word miracle, is "dunamis" in the Greek, and in its basic meaning, refers to the intrinsic power of God, either physical or moral, to work wonders or signs. There is a broad connotation of terms which could be applied to this word, therefore, we will begin with what a miracle is not.
Miracles can be negatively distinguished in five basic areas: Miracles should be distinguished from the works of God's providence; they should not be portrayed as anything which is sustained within God's grace as normal and operative in this world, (or by a special providence as we have today). They should be distinguished from the type of answers to prayer that do not constitute signs or demonstrative evidences toward unbelievers. They should be distinguished between works of magic (compare Exodus 7:11 and Exodus 8:7). They must also be distinguished from Satanic or demonic "wonders".
Paul foretells of the Man of Sin "in accordance with the work of Satan displayed in all kinds of counterfeit signs and wonders", 2 Thessalonians 2:9; cf. Revelation 13:14; 19:20. And Finally, miracles are to be distinguished between mere "religious" exotic occurrences; existential, unprovable experiences. Miracles cannot be considered to be any none of these. Nor are they, as commonly misunderstood, part of God’s providence to His people in our day. Miracles have ceased, being immediately linked to the apostolic period and the resurrection of Christ. With the closing of the cannon and the reception of the "faith once delivered to the saints" (Jude v. 3) the restricted meaning of miracle is a thing of the past. God would now work in what we would call His "providence" or "special providence" upon men (which may include being healed from cancer, or the like).
"What is a Miracles?" Miracles come from the eternal realm. Followwing the resurrection, we see that miracles are related to the resurrection power of haMashiac/Christ. So we see miracles as connected with truthes relating to God and the way God interacts with mankind or the world. A miracle is an unexplainable event directly cause by God. The result of divine activity. God has caused the event. "A miracle is a divine intervention into, or an interruption of, the regular course of the world that produces a purposeful but unusual event that would not have occurred otherwise. The natural world is the world we see and contact with our senses. A miracle by definition cannot be predicted by natural any means."
It is important to understand the relationship between the laws of nature and miracles. The natural order of our universe is that it operates following all the basic laws which uphold how the world functions.
The main difference between the virgin birth, which is a miracle, and a normal birth, which is simply part of His divine providence, is that one is a direct use of God's power and the other stems from natural law which God has placed in motion. An indirect use of God’s power is referred to "providence." We do not see things of this sort as miraculous, though we are awed by God's creation in general. Normal childbirth is considered the normal process of life and not miraculous. haMashiach's/Christ's birth by a virgin is truly miraculous. Miracles are the direct intervention of God’s power. They are not malfunctions of any of "mother natures" laws, but a personal touch of God within the realm of His creation. There is a loving mind and a rational message behind all miracles, that is what makes them so special.
We are to test all by the word of God, and to hold to that which is good. Miraccles are part of that wich is good. When God created the world and all that is therein, it was nothing short of miraculous. And God said: It is good! He set in place natural laws which run on course, obediently to is will without unwavering. Every "miracle" is in direct opposition to the past experience of nature and natural law.
To summarize: 1. Miracles are a violation of natural laws. 2. Natural Laws are immutable. 3. It is impossible for immutable laws to be violated. 4. Therefore, miracles are what would normally be considered by man as "impossible." But the things which are impossible with men are possible with God.
What is the evidence for the resurrection of Messiah and how credible are the witnesses? Do the witnesses contradict each other? Given the entire scope of that which is seen in the gospels, and Acts, some may question this, but the answer is an emphatic "NO". Each New Testament writer tells part or the whole of the same story. The reality of Yeshua/Jesus was so set forth to is own disciples, and in such a convincing manner, that they preached the resurrection just over a month after the ascension which occurred in Jerusalem. Were there a sufficient number of witnesses? The number of witnesses to the resurrection was 500 (1 Corinthians 15:6). Yeshua/Jesus appeared in his resurrected body prior to the ascension, to Mary (John 20:11-18), to the other women (Matthew 28:9-10), to Peter (Luke 24:34), to two disciples on the road to Emmaus (Luke 24:13-32), to ten apostles (John 20:19-25), to eleven apostles (John 20:26-29), to seven apostles at the Sea of Galilee (John 21:1-14), to the eleven apostles to commission them (Matthew 28:16-20), to more than five hundred brethren (1 Corinthians 15:6), to his unbelieving brother James (1Corinthians 15:7), and to the disciples at the ascension (Luke 24:50-53; Acts 1:4-11). Were the witnesses of good character? They were men of integrity. The writers of the New Testament wrote of high moral and ethical standards. They were respected leaders in their communities, and held positions in the church. No one in the first century ever proved them to be frauds. Certainly, because of the wickedness of men to lives of sin, the message of the apostles concerning Messiah was at times in history resisted, but it has never been refuted. To the ccontrary. The evidence of the reality of Yeshua/Jesus is awesome in it's magnitude. The witnesses have endured to this present day and the truth of Messiaah will stand forever! These men who walked with Yeshua/Jesus during His earthly ministry, and experienced the "Lord from heaven" after He was ascended, and lead them by is Spirit, believed in their cause so greatly, that they would have died for their Lord. If we cannot believe the
THE NEW TESTAMENT PLAN OF SALVATION
"He was despised and rejected of of men --a man of sorrows acquainted with grief: and we hid as it were our faces from him; he was despised and we esteemed him not. (Is 50:3) But He was wounded for our transgressions, he was bruised for our iniqities: the chastisement of our peace was upon him; and with his stripes we are healed. (Is. 53:5) I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting. Heb 12:3 For consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds.
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. (Acts 2:38-39)
Have faith in Yeshua haMashiach/Jesus Christ. Be baptized in water by immersion. Receive the Baptism in the Holy Spirit with the evidence of speaking in other tongues. The apostles in Acts 10:46-48 knew the Gentiles had received the Holy Spirit, FOR they heard them speak with tongues.
No one is good enough to merit salvattion by their good works. "There is no one righteous, not even one;" (Romans 3:10) You are a sinner. "For all have sinned and fall short of the glory of God." (Romans 3:23) But God loves us, even though we are sinners. "But God demonstrates His Love for us, in this: while we were still sinners, Christ died for us." (Romans 5:8) The provision of salvation is God's Gift. "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord." (Romans 6:23)
"For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast." (Ephesians 2:8-9) There must be repentance of sin (turning away from sin). " The action which God requires of you is that you believe and confess the Lord Yeshua/Jesus as Saviour and Lord. "That if you confess with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, YOU WILL BE SAVED. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved." (Romans 10:9-10) "Everyone who calls on the name of the Lord WILL BE SAVED." (Romans 10:13) "Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." (Acts 4:12)
Believe that Yeshua haMasiach/Jesus Christ is both Lord and Christ. That he took the punishment for your sins when He died on the cross at Calvary. You are commanded in Acts 1:8 and 2:38 to repent, be buried with Him in baptism, so that you might rise to walk in newness of life, and to be filled with the Holy Spirit, sso that you can be a witness of the Lord Yeshua hamashiach/Jesus Christ.
This means turning from your sin, or all that is ungodly, unseemly, and disobedient. You surrender or give your whole life to Messiah, who will lead you and guideyou by is right hand, just as we see in Acts 9. See also Acts 2:38, Acts 8:12-17, Acts 10:46-48, Acts 19:5, and 11:14-18. Read Acts 8:35-38. And John 7:38-39 with Acts 10:44-48.
50 PROPHECIES FULFILLED BY YESHUA haMASHIACH
The apostles in the New Testament frequently appeal to Messianic promises and their fulfillment as evidence of the Messiahship or Divinity of Yeshua haMashiach/Jesus Christ. (e.g., Mt 2:4-6, Rom 1:2-4, Acts 3:18, 10:43, 13:29, 17:2-3, 1 Cor 15:3-4, 1 Peter 2:5-6). For your edification, we include these additional proofs of Messiah identity. He is without a doubt both Lord and Christ.
Tom Campbell is a gifted teacher and the director of Breakthrough Intl. 5214 South 2nd Avenue, Everett, Washington 98203