Then the whole council rose
The "whole council" refers to the Sanhedrin, the highest Jewish religious authority in Jerusalem. This body consisted of chief priests, elders, and scribes, totaling 71 members. Their unanimous decision to rise indicates a formal and collective action, emphasizing the gravity of the situation. This moment follows a night of trials where Jesus was accused of blasphemy, a charge punishable by death under Jewish law. However, the Sanhedrin lacked the authority to execute capital punishment under Roman rule, necessitating their next action.

and led Jesus away
The act of leading Jesus away signifies the transition from a religious trial to a civil one. The Sanhedrin's decision to bring Jesus to the Roman authorities highlights their intent to secure a death sentence, as only the Roman governor could authorize such a penalty. This movement from Jewish to Roman jurisdiction underscores the political and religious tensions of the time. It also fulfills Jesus' own predictions about His suffering and death at the hands of both Jewish and Gentile authorities (Mark 10:33-34).

to Pilate
Pontius Pilate was the Roman governor of Judea from AD 26 to 36. His role was to maintain order and enforce Roman law. Pilate's involvement is crucial, as it fulfills the prophecy of Jesus being "lifted up" (John 3:14), indicating crucifixion, a Roman method of execution. Pilate's historical reputation is one of a pragmatic and sometimes ruthless ruler, as evidenced by extra-biblical sources like Philo and Josephus. His interactions with Jesus are marked by political maneuvering, as he navigates the demands of the Jewish leaders and the potential unrest among the populace.

1. The Whole Council (Sanhedrin)
This refers to the Jewish ruling council, composed of chief priests, scribes, and elders. They were responsible for religious decisions and had significant influence over Jewish society.

2. Jesus
The central figure of the New Testament, believed by Christians to be the Messiah and the Son of God. At this point in the account, Jesus has been arrested and is being brought before Roman authority.

3. Pilate
Pontius Pilate was the Roman governor of Judea. He held the authority to execute capital punishment, which the Jewish leaders sought for Jesus.

4. The Event of Leading Jesus to Pilate
This marks the transition from a religious trial to a civil one, as the Jewish leaders seek Roman approval for the execution of Jesus.The Role of Authority
Recognize the influence and responsibility of religious and civil authorities. Reflect on how authority should be exercised justly and in accordance with God's will.

The Fulfillment of Prophecy
Understand that Jesus' trial and crucifixion were part of God's redemptive plan, fulfilling Old Testament prophecies about the Messiah.

The Injustice of the World
Acknowledge that Jesus faced injustice, and as His followers, we may also encounter unfair treatment. Our response should be rooted in faith and trust in God's ultimate justice.

The Courage of Conviction
Jesus stood firm in His mission despite facing false accusations and trials. We are called to stand firm in our faith and convictions, even when challenged.

The Intersection of Religion and Politics
Reflect on the complex relationship between religious beliefs and political systems. Consider how Christians are called to navigate these spheres with integrity and wisdom.XXIII.

(1-5) And the whole multitude of them arose.--See Notes on Matthew 27:11-14; Mark 15:2-5.

Verses 1-4. - The trial before Pilate: First examination. Verse 1. - And the whole multitude of them arose, and led him unto Pilate. The Sanhedrin had now formally condemned Jesus to death. They were, however, precluded by the Roman regulations then in force from carrying out their judgment. A capital sentence in Judaea could only be inflicted as the result of a decision by the Roman court. The Sanhedrin supposed, and as we shall see rightly, that the judgment they had pronounced would speedily be confirmed by the Roman judge. The Sanhedrin condemnation to death was, however, from the Jewish standpoint, illegal. In capital cases judgment could not be legally pronounced on the day of trial. But in the case of Jesus, the Accused was condemned without the legal interval which should have been left between the trial and the sentence. The Prisoner was then at once hurried before the Roman tribunal, in order that the Jewish sentence might be confirmed and carried out with all the additional horrors which accompanied Gentile public executions in such cases of treason. Derenbourg ('Histoire de la Palestine,' p. 201) attributes the undue illegal precipitancy of the whole proceeding to the overwhelming influence exercised in the supreme council by Annas and Caiaphas with their friends who were Sadducees, a party notorious for their cruelty as well as for their unbelief. Had the Pharisees borne sway in the Sanhedrin at that juncture, such an illegality could never have taken place. This apology possesses certain weight, as it is based upon known historical facts; yet when the general bearing of the Pharisee party towards our Lord during the greater part of his public ministry is remembered, it can scarcely be supposed that the action of the Sadducee majority in the Sanhedrin was repugnant to, or even opposed by, the Pharisee element in the great assembly. Pilate, Pontius Pilate, a Roman knight, owed his high position as Procurator of Judea to his friendship with Sejanus, the powerful minister of the Emperor Tiberius, He probably belonged by birth or adoption to the gens of the Pontii. When Judaea became formally subject to the empire on the deposition of Archelaus, Pontius Pilate, of whose previous career nothing is known, through the interest of Sejanus, was appointed to govern it, with the title of procurator, or collector of the revenue, invested with judicial power. This was in A.D. , and he held the post for ten years, when he was deposed from his office in disgrace. His government of Judaea seems to have been singularly unhappy. His great patron Sejanus hated the Jews, and Pilate seems faithfully to have imitated his powerful friend. Constantly the Roman governor appears to have wounded the susceptibilities of the strange, unhappy people he was placed over. Fierce disputes, mutual insults arising out of apparently purposeless acts of arbitrary power on his side, characterized the period of his rule. His behaviour in the one great event of his life, when Jesus was brought before his tribunal, will illustrate his character. He was superstitious and yet cruel; afraid of the people he affected to despise; faithless to the spirit of the authority with which he was lawfully invested. In the great crisis of his history, flora the miserably selfish motive of securing his own petty interests, we watch him deliberately giving up a Man, whom he knew to be innocent, and felt to be noble and pure, to torture, shame, and death.

Parallel Commentaries ...


Then
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
τὸ (to)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

whole
ἅπαν (hapan)
Adjective - Nominative Neuter Singular
Strong's 537: All, the whole, altogether. Absolutely all or every one.

council
πλῆθος (plēthos)
Noun - Nominative Neuter Singular
Strong's 4128: A multitude, crowd, great number, assemblage. From pletho; a fulness, i.e. A large number, throng, populace.

rose
ἀναστὰν (anastan)
Verb - Aorist Participle Active - Nominative Neuter Singular
Strong's 450: To raise up, set up; I rise from among (the) dead; I arise, appear. From ana and histemi; to stand up.

[and] led
ἤγαγον (ēgagon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 71: A primary verb; properly, to lead; by implication, to bring, drive, go, pass, or induce.

[Jesus] {away}
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

to
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

Pilate.
Πιλᾶτον (Pilaton)
Noun - Accusative Masculine Singular
Strong's 4091: Pilate. Of Latin origin; close-pressed, i.e. Firm; Pilatus, a Roman.


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NT Gospels: Luke 23:1 The whole company of them rose up (Luke Lu Lk)