Passion Week ~ Trial Before the Sanhedrin ~ Part 2
In our last post, we explored Yeshua’s Trial Before the Sanhedrin. In this post, Yeshua returns before the Sanhedrin while Kefa denies Him a third time and weeps as the rooster crows (see Mattityahu 26:73-75).
The Sanhedrin Condemns Yeshua
66 At daybreak, the people’s council of elders, including both head cohanim and Torah teachers, met and led him off to their Sanhedrin,67 where they said, “If you are the Mashiach, tell us.” He answered, “If I tell you, you won’t believe me; 68 and if I ask you, you won’t answer. 69 But from now on, the Son of Man will be sitting at the right hand of HaG’vurah” (God ~ Psalm 110:1). 70 They all said, “Does this mean, then, that you are the Son of God?” And He answered them, “You say I am.” 71 They said, “Why do we need additional testimony? We have heard it ourselves from His own mouth!” 1 Early in the morning, all the head cohanim and elders met to plan how to bring about Yeshua’s death. 
In this case, the People’s Council of Elders refers not to a separate group but the Sanhedrin members who met to discuss what to do with Yeshua.
You say I am, literally, “You say,” with the same import here as the modern English idiom, “You said it!” Yeshua’s meaning here is, “Yes, I am indeed the Son of God, just as you have asked in your question.” That Yeshua’s inquirers understood Him is clear from their response in verse 71.
Y’hudah Commits Suicide
3 When Y’hudah, who had betrayed Him, saw that Yeshua had been condemned, he was seized with remorse and returned the thirty silver coins to the head cohanim and elders, 4 saying, “I sinned in betraying an innocent man to death.” “What is that to us?” they answered. “That’s your problem.” 5 Hurling the pieces of silver into the sanctuary, he left; then he went off and hanged himself.
Betraying innocent blood is a heinous offense that results in a divine curse (Deuteronomy 27:25). The reaction of the head cohanim and elders shows that they realized that Yeshua was innocent.
6 The head cohanim took the silver coins and said, “It is prohibited to put this into the Temple treasury because it is blood money.” 7 So they decided to use it to buy the potter’s field as a cemetery for foreigners. 8 This is how it came to be called the Field of Blood, a name it still bears.
Verse 8 hints that Mattityahu wrote his Gospel before the destruction of Yerushalayim in 70 CE. That such a burial field could be located and recognized by name decades after the utter destruction of Yerushalayim is unlikely.
9 Then what Yirmeyahu the prophet spoke was fulfilled, “And they took the thirty silver coins, which was the price the people of Isra’el had agreed to pay for him, 10 and used them to buy the potter’s field, just as the Lord directed me.” 
Mattityahu’s appeal to the Tanakh blends themes from Zechariah 11:12–13 and Jeremiah 32:6–9. The first text describes Isra’eli rejection of its spiritual Shepherd, the low estimation they had of Him (worth only 30 pieces of silver, the price of a slave; (Exodus 21:32), and the destruction of Yerushalayim by the Romans. The second text assures Isra’el will be restored after its devastation by the Babylonians. The two prophecies do more than foretell the events surrounding Y’hudah’s actions. By merging these texts, Mattityahu showed that Yerushalayim’s rejection of the Messiah would result in its destruction but that God would restore the city in due time. 
In our next post, the scene changes from the Trial Before the Sanhedrin to the Trial Before Pilate.
Click here for the PDF version.
 Luke 22:66–71.
 Mattityahu 27:1.
 Holman Illustrated Bible Commentary.
 Mattityahu 27:3–10.
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