Doug V. Heck

Introduction: Lecture Three and Four will focus on Judaea Under Roman Governors and The High Priests during New Testament times.⁽¹⁾

The Apostle Paul briefly mentions that, "when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law." (cf. Gal. 4:4,5) Once again, God sovereignly orchestrated the political, cultural, philosophical, and religious climate of Judaea to provide the ideal setting into which His Son would come into the world.⁽²⁾ These two lessons will focus on Judaea under Roman governors and Judaea under the Jewish high priests during "the fullness of times."

Judaea Under Roman Governors

The land of Palestine covers about 10,000 square miles, with the length about 150 miles and average breadth not over 75 miles in the south and narrowing to the north. This would make it about the size of the state of Maryland.⁽³⁾ However, its location is for all practical purposes - the hub of the earth! The land connects the three major land masses of Africa, Asia, and the Arabian desert. Providentially prepared for vital trade routes, it was destined to become the home of monotheistic religion (i.e., Judaism, Christianity, and Islam). And it is destined to receive the Lord Jesus Christ at His Second Coming in glory! From the Biblical perspective, all roads lead to Jerusalem - Immanuel's Land.

But Judaea was ruled by Rome during New Testament times. Since 63 B.C. Rome appointed the rulers of Palestine, be they the kingly dynasty of the Herods or the political magistrates of the prefects. And their rule was insightful and effective. Metzger summarizes the brilliance of Roman rule:

The Roman Empire achieved what previous empires had attempted with only partial success - the welding of many nationalities and peoples into one unified whole...The secret of Rome's success where others had failed lay in her wise provision for differing kinds of local supervision and control. The emperor was the effective head of state, but under him were many aides to whom he delegated certain of his own powers and prerogatives.⁽⁴⁾

Following the banishment of Herod Archelaus in A.D. 6, the state of Rome reduced Judaea to the status of a Roman province, governed by a prefect , which emphasizes military command.⁽⁵⁾ During the reign of Claudius, the terminology was changed to procurators, as they were primarily finance officers. Three Roman governors of note acted as prefect over Judaea.

A. Coponius. The first prefect of Judaea took over the custody of the high priest's vestments. The vestments the high priest would wear when he officiated on the Day of Atonement, symbolized his unique official status within the nation. To control the custody of the vestments would control the official status. Joachim Jeremias comments:

Consequently, for Jewry it [i.e., High priest vestments]was the very symbol of their religion. Only thus can it be understood that neither Herod the Great, Archelaus, nor the Romans later could find a more effective safeguard against rebellion than to keep the high-priestly robes in custody in the temple fortress on Antonia, handling them over to the high priest only on feast days. It also explains why the Jews struggled so tenaciously to have the vestments released, a struggle which ended only when the Emperor Claudius ordered their release by a decree in his own hand, on 28 June A.D. 45; for the campaign over the high priest's vesture was for Jewry a religious campaign.⁽⁶⁾

Under his governorship some Samaritans polluted the Jerusalem Temple area by scattering bones to parody Ezekiel's vision of the valley of dry bones.

B. Valerius Gratus. Following Marcus Ambivius and Annius Rufus, the fourth Roman prefect over Judaea was Valerius Gratus (A.D. 15). He deposed four high priests, with the last being Caiaphas (A.D. 18-36).⁽⁷⁾ However, the real power of ecclesiastical authority was still vested in the Sadducean house of Annas, who was high priest emeritus, since A.D. 6. Even when Caiaphas became high priest in A.D. 18, Annas continued to be the real power until both were deposed in A.D. 36. The gospel historian Luke gives the rulers at the time of John the Baptists ministry, mentioning two high priests:

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee... Annas and Caiaphas being the high priests .⁽⁸⁾

The "fullness of times" is evident, as Annas is especially sensitive to retain his power base by removing Jesus. Jesus threatened the establishment of leadership! So God withheld prefect Valerius Gratus from prematurely deposing Annas and Caiaphas.

C. Pontius Pilate (A.D. 26-36). Jewish Alexandrian philosopher, Philo suggested that Pilate had political connections with Sejanus, the commander of the Praetorian guard in Rome. Besides the trial of Jesus, Pilate was known for several offenses that contributed to Jewish friction but they were used of the Lord to contribute to Pilates decision about Jesus.

1. The Offense of Roman Standards. Pilate unwisely sent a garrison for duty within Jerusalem, with standards of the image of the emperor. This was against the accustomed practice and the Jews let Pilate know about it!

2. The Offense of the Votive Shields . Pilate later set up shields on the walls of his residence at Jerusalem, containing a dedication to the emperor. The Jews sent a delegation to Rome to appeal to emperor Tiberius, who demanded the removal of the shields to Caesarea.

3. The Offense of the Temple Tax. Trying to win Jewish favor, Pilate arranged for a water supply project for Jerusalem, which backfired when he unwisely sought to finance it through temple funds. The Jewish demonstrations were challenged by Pilate's police who killed a number of the Jews. This is perhaps mentioned in Luke 13:1, "There were present at that season some that told Him [i.e., Jesus] of the Galileans, whose blood Pilate had mingled with their sacrifices." Evidently, these would be Galilean Jews worshipping at Jerusalem who Pilate had killed in the temple. Regardless, Pilate's popularity with the people would be on shaky ground!

4. The Offense of Samaria. Samaritan fanatics sought to excavate in the territory of Samaria on Mt. Gerizim, which forced Pilate to intervene.⁽⁹⁾ The mob was ambushed resulting in many deaths. The city council of Samaria protested to the governor of Syria, who sent Pilate to Rome for trial before Tiberius. This incident, of course, would be following the arrest and trial of Jesus.

Tiberius died before Pilate reached Rome and Eusebius records that "calamities forced him [i.e., Pilate] to an unavoidable suicide."⁽¹⁰⁾ Evidently, his appeal before Gaius did not go well!

It is interesting that later tradition commends Pilate's leadership and faith. Tertullian called him, "a Christian by conscience" ( Apol . 21.24); Origen described Pilate's wife as a convert (compare with Matt. 27:19); and the Coptic church even canonized Pilate. Although the New Testament does not necessarily criticize him, his actions at the trial of Jesus indicate that his governing policy was one of compromise.⁽¹¹⁾ However, God's providential preparation for the "fullness of times" is seen even in using the compromising Pilate, as Luke records:

For of a truth against thy holy child, Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the nations, and the people of Israel, were gathered together, to do whatever thy hand and thy counsel determined before to be done.⁽¹²⁾

No doubt the offense of the standards, the offense of the votive shields, and the offense of the temple tax were all orchestrated by the Lord to focus Pilate's compromise decision to sentence the innocent Jesus Christ.⁽¹³⁾ Jesus mentions the same fact of God's superintendence over the affairs of the trial, answering Pilate:

Thou couldest have no power at all against me, except it were given thee from above; therefore, he that delivered me unto thee hath the greater sin.⁽¹⁴⁾

Judaea Under the High Priests

Regardless of the fact that Judaea was governed by Roman prefects, the internal administration was overseen by the high priest and the Sanhedrin . The official government was a theocracy - a rule by God through these human representatives. The post exile high priesthood was normally restricted to the dynasty of Zadok.⁽¹⁵⁾ However, because Antiochus IV Epiphanes needed to pay for the heavy indemnity to Rome as a result of the battle of Magnesia and Peace of Apamea, he sold the high priesthood to Jason (174 B.C.) and then to Menelaus (171 B.C.). Although Jason was of the Zadokite dynasty, Menelaus was not! The high priesthood eventually was bestowed on Jonathan, the brother and successor of Judas Maccabaeus who was succeeded by his brother Simon in 143 B.C. The high priesthood at this time was both civil leader and religious leader. The high-priesthood remained in the Hasmonean [Maccabees] family until Roman times.⁽¹⁶⁾

The high priest, no doubt, received much of his civic authority from his religious responsibilities on the annual Day of Atonement, on the 10th of Tishri, and the ceremony of the slaying of the red heifer.⁽¹⁷⁾ The Day of Atonement was especially the sacred day of the high priest, who began preparation seven days before for purification. Jeremias records:

During the week beginning 3 Tishri, to be precise, from the conclusion of the evening sacrifice he [i.e., the high priest] had to take up his lodging in his official room in the Temple on the south side of the priests' forecourt, and to spend his nights there, so as to exclude all possibility of contracting levitical uncleanliness, particularly through his wife.⁽¹⁸⁾

The high priest could only marry a virgin of twelve to twelve and a half years old, who was a daughter of a priest, a Levite or an Israelite of legitimate descent.⁽¹⁹⁾ As Leviticus 21:13-15 teaches...

And he [i.e., the high priest] shall take a wife in her virginity. A widow, or a divorced woman, profane, or an harlot, these shall he not take; but he shall take a virgin of his own people; for I, the Lord, do sanctify him.

To sketch the high priest ministry during NT times we focus on: the Sanhedrin, Annas, Caiaphas, and Ananias.

A. The Sanhedrin. The Sanhedrin was the Jewish court in Jerusalem from the Persian through Roman periods, who exercised both religious and political powers over Jewish civic life.⁽²⁰⁾ It consisted of 70 members with the high priest being the President. The group consisted of the chief priests, elders of the people or the lay aristocracy (around Jerusalem) and the scribes or sages of the law. At first, the Sanhedrin was dominated by the Sadducees, but by NT times the Pharisees had gained power. The Sanhedrin legislated on religious and civic matters, keeping its own police force and making arrests, but was limited mostly to Judea in civic matters. On moral and religious questions, the Sanhedrin exercised control over Jews everywhere.⁽²¹⁾ The Sanhedrin's powers to limit Peter, John and the apostles preaching (cf. Acts 4:13ff. and 5:18), was an accepted legal power - which the apostles ignored because the Sanhedrin authority was negated by the greater direct commandment of God! (cf. Acts 4:17-20; 5:28-40)

There is a question concerning the powers of the Sanhedrin to carry out capital punishment. The trial of Jesus seems to suggest they did not have the power directly, but only through Roman sentence (cf. Jn. 18:31); the trial of Stephen (cf. Acts 7:54-8:2) and the trial of Paul (cf. Acts 23:26) seem to suggest that they did have the power directly.⁽²²⁾

B. Annas the High Priest. Quirinius governor of Syria elevated Annas to the position of the high priest in A.D. 7. He was deposed by Valerius Gratus in A.D. 15, but retained the real power through his five sons and son-in-law Caiaphas. Annas was arrogant, astute and ambitious. His family controlled enormous wealth - which they received from extortion prices on the sale of sheep, doves, wine and oil for sacrifice at the temple in Jerusalem. The four "booths of the sons of Annas" on the Mount of Olives, branched to the temple itself. Jesus denounced the practice:

And they came to Jerusalem; and Jesus went into the temple, and began to cast out those that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of those that sold doves; and would not allow that any man should carry any vessel through the temple. And He taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? But ye have made it a den of thieves.⁽²³⁾

Following the arrest of Jesus, He was taken directly to the house of Annas, not the current high priest Caiaphas. (cf. John 18:12f.) No doubt Annas, whose financial base of operations was challenged by the Lord on two occasions, was the principle actor in the sentence of Jesus. His influence was again felt when the apostles were arrested and brought before the Sanhedrin. (cf. Acts 4:6)

C. Caiaphas the High Priest. Joseph Caiaphas was the son-in-law of Annas and was high priest from A.D. 18-36. Caiaphas played a leading role in the arrest and trial of Jesus.

The growing popularity of Jesus, since the raising of Lazarus had threatened the religious leadership of the Jews (i.e., the high priest and the Sanhedrin), who complained, "If we let Him alone, all men will believe on Him; and the Romans shall come and take away both our place and nation." (cf. John 11:45-48) Caiaphas voiced the decision of the Sanhedrin:

And one of them named, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not.⁽²⁴⁾

From this time forward, the Sanhedrin manipulated events to bring about the arrest of Jesus. Actually, God was manipulating the Sanhedrin to accomplish His sovereign will. Caiaphas and the Jewish leadership made their plans but God directed how and when they would carry them out!

And it came to pass that, when Jesus had finished all these sayings, he said unto His disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety, and kill him. But they said, Not on the feast day, least there be an uproar among the people.⁽²⁵⁾

Caiaphas also played a key role in the trial of Jesus, following His interview with Annas. Startling is the illegality of the trial which Caiaphas ran through.⁽²⁶⁾

D. Ananias the High Priest. Ananias was high priest in Jerusalem from A.D. 47-59, a typical Sadducee, wealthy, arrogant, unscrupulous, and selfish. He held the office for political power and was antinationalistic toward the Jews. During the beginning of the Jewish war, because he was pro-Rome, he was assassinated by Jewish sicarii zealots. It is interesting that previously he had cooperated with the sicarii , when they could further his private purposes.
In A.D. 52 Quadratus, legate of Syria, sent him to Rome to answer charges of cruelty. Claudius acquitted him through the efforts of Agrippa the Younger. Two NT passages illustrate Ananias' cruel character...

First, as the Apostle Paul is defending himself before the Sanhedrin, Ananias commands Paul to be struck on the mouth by temple police. (cf. Acts 23:1-5) Paul reacts by calling Ananias a "whitewashed wall," but when informed that he had "reviled God's high priest," Paul repented: "I did not know, brethren, that he was the high priest; for it is written, You shall not speak evil of a ruler of your people."

Second, Ananias comes to Caesarea in person, with a delegation from the Sanhedrin, to accuse Paul before Felix the governor. And with the delegation is the hired lawyer Tertullus. (cf. Acts 24:1-4) Ananias' orator showers praise on the notoriously oppressive Felix, seeking by flattery to prejudice their case against Paul.⁽²⁷⁾ Ananias was no friend of Felix, but would use other unscrupulous men like Tertullus for his own causes. Kistemaker comments on an incident of Jewish oppression under governor Felix:

The administration of Felix, which began five years earlier (A.D. 52), had not at all been characterized by lasting peace. Felix had routed a band of four thousand Jews led by an Egyptian who promised to overthrow Roman rule and to drive the Roman garrison from the Fortress Antonia [in Jerusalem, where Ananias would live]. He also had captured and had crucified an incalculable number of both insurgents and innocent citizens. His repressive actions caused a backlash among the Jewish citizens who longed for independence from Rome.⁽²⁸⁾

During NT times the high priest was over the captain of the temple, the director of the weekly course, the director of the daily course, the temple overseer, the treasurer, the ordinary priests and the Levites.

The Captain of the Temple (cf. Acts 4:1; 5:24,26) would officiate at the high priests right hand. If the high priest could not officiate on the Day of Atonement, the Captain of the Temple would take his place. Hence, the Palestinian Talmud records, "The high priest would not be elected high priest if he had not first been captain of the Temple."⁽²⁹⁾ As Acts 4:1; 5:24,26 illustrate, the Captain of the Temple also acted as the chief of police within the temple area.

The Directors of the Weekly Courses of priests, of which there were twenty-four. lived scattered throughout Judaea and Galilee and ministered in Jerusalem one week out of twenty-four. They would administer purification rites for lepers (Lev. 14:11), women after childbirth (Lev. 12:6) and women suspected of adultery (Num. 5:16) at the Nicanor Gate (i.e., the link between the Court of Israel and the Court of the Women). The Director of the Weekly Course normally stood at the high priests left.
Obviously the activity of daily worhip at the temple in Jerusalem was great. The whole burnt offering (Hebrew, tamid) was sacrificed twice each day. (cf. Exod. 29:38-42; Num. 28:1-8) These times became regular hours of prayer for Jerusalem Jews - sunrise and "evening" or 3:00pm. (cf. Acts 3:1) Ferguson summarizes the daily worship...

The priests who were to serve that day began by immersing themselves so that they would be in a state of purity. The various functions were assigned by lot: cleaning the altar of coals from the preceding day's sacrifice, preparing the central offering, burning incense, trimming the lambstand. The lamb was completely burned on the altar, a drink offering was poured out, and the choir of Levites sang. At intervals in the singing, two trumpets were sounded, each time as a signal for the people to prostrate themselves. The priests themselves recited together benedictions, the Ten Commandments, and the Shema [Duet. 6:4-9; 11:3-21; and Num. 15:36-41]. The incense offering on the altar in the Holy Place was the climax of the service. It was arranged that a priest ordinarily burned the incense only once in his lifetime (Tamid 5:2; Luke 1:5,8-10). After this, five priests stood on the steps to pronounce the priestly benediction (Num. 6:24-26) over those who came to pray.⁽³⁰⁾

In the NT there are 64 references to the "high priests." These do not necessarily refer to those who had previously been high priest. No doubt they constituted a body within the Sanhedrin who arrived at decisions of civil law for the priesthood, at the temple in Jerusalem.

Questions Lectures Three & Four:  

Be prepared to discuss the following issues from Lectures #3 and #4, during our next class.⁽³¹⁾

1. Give a general estimate of the geographical size of Palestine and why the land area was so important.

2. Rome appointed various civic and military leadership over subjugated lands. What is the difference between a king, an ethnarch, and a tetrarch?

3. The notes mention four major offenses of Pilate in his relationship to the Jews. Which three contributed to Pilates trying to placate the Jews at the trial of Jesus? Briefly describe these three.

4. Why was it important that the priestly line come from the family of Zadok? And when was this policy broken?

5. The Sanhedrin was composed of what three main groups? There seems to be question concerning their power to sentence for a capital crime. Explain the NT difficulty.

6. Explain why the NT mentions both Annas and Caiaphas as high priests at the same time. Why would Jesus first be brought to Annas instead of Caiaphas?

7. The priests were very active in the daily ritual. Explain the daily religious ceremonies at the temple in Jerusalem.⁽³²⁾

Selected Bibliography:

Cohen, J. D. From the Maccabees to the Mishna. Library of Early Christianity, Wayne A. Meeks, Editor (Philadelphia: The Westminister Press, 1987), pp. 60-123.

Durant, Will. The Story of Civilization: Part III, Caesar and Christ (New York: Simon and Schuster, 1944), pp. 167-549.

Ferguson, Everett. Backgrounds of Early Christianity (Grand Rapids: Eerdmans Publishing Company, 1987), pp. 14-110, 446-463.

Jeremias, Joachim. Jerusalem in the Times of Jesus (Philadelphia: Fortress Press, 1969), pp. 147-221.

Metzger, Bruce M. The New Testament: It's Background, Growth, and Content (Nashville: Abingdon Press, 1965), pp. 34-60.

Rogers, Cleon L. Jr. The Topical Josephus: Historical Accounts that Shed Light on the Bible (Grand Rapids: Zondervan Publishing House, 1992), pp. 101-115.

Stambaugh, John E. and Balch, David L. The New Testament in Its Social Environment, Library of Early Christanity, Wayne A. Meeks, Editor (Philadelphia: The Westminister Press, 1986), pp. 82-168.

1. cf. F.F. Bruce, New Testament History (Garden City, New York: Doubleday & Company, Inc., 1980 edition) pp. 32-40, 56-68. We omit the chapter on the philosophical schools and will deal with them in a future lesson.

2. Jesus Himself recognized the ideal timing of His ministry inception, stating: "The time is fulfilled, and the kingdom of God is at hand; repent and believe the gospel." (cf. Mark 1:15) The Christian era commencement January 1, 754 A.U.C = anno urbis conditae , "from the foundation of the city [of Rome]." Years are reckoned as before or after the Nativity, those before by the letters B.C. (before Christ) and those after by A.D. ( Anno Domini , "in the year of the Lord"). Chronologers admit no year zero between 1 B.C. and A.D. 1. The Christian era was invented by Dionysius Exigus, a monk of Scythian birth resident in Italy (fl. c. A.D. 496-540); it was a by-product of the dispute which had long vexed the churches as to the correct method of calculating Easter. cf. Encyclopedia Britannica, William Benton Publishers, Vol. 5 (The University of Chicago, 1972 edition), p. 728.

3. The 10,000 square miles would be about the size of the Oklahoma area from: Tulsa to Siloam Springs (north border), Siloam Springs to southeast tip of state (east border), from southeast tip of state to Hugo (south border) and from Hugo to Tulsa (west border).

4. Bruce M. Metzger, The New Testament: It's Background, Growth and Content (Nashville: Abingdon Press, 1983 edition), p.30. Rome considered a country of significant importance to be ruled by a king; one of less importance by a ethnarch (meaning, "chief" or "governor"); and of even less importance, by a tetrarch (meaning, "one who rules over a 4th part).

5. As Bruce mentions, "The governor of a minor province like Judaea was regularly drawn from the equestrian order (the second order in Roman society) and not, like governors of larger and more important provinces, from the senatorial order." cf. F. F. Bruce, New Testament History (Garden City, New York: Doubleday & Company, Inc., 1980 edition), p. 32. The senatorial provinces were the richer more peaceful territories and the equestrian provinces were newer and more revolutionary. The equestrian or imperial provinces (i.e., Syria) would need the military legions, with the smaller troublesome provinces (i.e., Judaea) needing only auxilary troops.

6. Joachim Jeremias, Jerusalem in the Times of Jesus (Philadelphia: Fortress Press, 1969), pp. 148,9. Jeremias explains: "This character of office was transmitted to him by the investiture with the eight parts of the splendid high-priestly vesture. This vesture possessed atoning power and each of its eight parts atoned for specific sins...This consisted of the four priestly vestments: the white linen robe, the white linen trousers, the turban and the girdle. There were also four special items: the breastplate, the ephod (a kind of apron with shoulder-straps), the tunic, drawn on over the head, and the golden diadem, which fits on to the turban." Ibid, p. 148. cf. Exod. 28-29.

7. According to the September-October issue of Biblical Archaeology Review , the bones of Caiaphas may have been discovered in Jerusalem. The discovery was made in November 1990 when a hidden burial cave collapsed during construction of a water park in Peace Forest on the edge of Jerusalem. The high priests' name was inscribed on an elaborately ornate casket-like box. This would be the first remains of a major figure mentioned in the New Testament, found. cf. Religion Report, August 24, 1992.

8. cf. Luke 3:1,2. This is why when Jesus was arrested, He was taken first to Annas and then to Caiaphus, who were both called "high priest." cf. John 18:15-24. Whoever served as high priest retained his title throughout his life - he was high priest, although he may not be functioning as "the high priest."

9. "They gathered there in response to the announcement of a soi - disant prophet that he would bring to light the sacred vessels of the Mosaic tabernacle, which the Samaritans believed had been buried on Mount Gerizim after Israel's settlement in Canaan. According to Samaritan belief, the gift of prophecy had been withdrawn on the death of Moses, and would not be manifested again until the appearance of the Taheb or 'Restorer', the great prophet of the end-time, to whom Moses had pointed forward...(Deut. 18:15). This man's announcement therefore probably involved the claim to be this Taheb ; for the Samaritans it was a claim parallel to a claim to be the Messiah of David's line among the Jews, and in the eyes of the provincial government it was fraught with equal dangers." cf. F. F. Bruce, p. 38.

10. cf. Eusebius HE (ii.7).

11. Pilate was a Roman politician who gave into public pressure despite: marveling greatly at the composure and silence of Jesus (Matt. 27:14); trying to release Jesus for Barabbas (Matt. 27:15-22); being warned through his wife concerning the innocence of Jesus (Matt. 27:19); and finally concluding the innocence of Jesus (Matt. 27:23-26).

12. cf. Acts 4:27,28. Luke also records Peter's Pentecostal sermon pointing out the same truth: "Him [i.e., Jesus], being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." (cf. Acts 2:22,23) Once again, God works His sovereign will through the evil actions of men while still holding them accountable for their wicked actions.

13. This is a good example of Psalm 76:10, "Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain." God's providential direction uses even the circumstances and offenses of evil men! Pilate is reminded of his limited power under the sovereign determination of God, while being told that Judas is held culpable of the crime of the betrayal.

14. cf. John 19:11. The Lord's reference was to Judas who Jesus warned, "The Son of man goeth as it is written of him; but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born." (cf. Matthew 26:24) God's providential use of the evil expressions of men, does not exempt the wicked from His judgment!

15. Zadok was the faithful high priest during the rebellion of Absalom (cf. 2 Sam. 9:11-14; 15:24-29,36; 17:17-20; 18:19,22,27), whom David appointed to serve in the tabernacle at Gibeon (cf. 1 Chron. 16:39) and also sided with Solomon against Adonijah and the rival high priest Abiathar (cf. 1 Kings 1). Because of this loyalty, Zadok and his sons became the ruling priestly line in Jerusalem (cf. 1 Kings 4:2; 2 Chron. 31:10), and his descendants held the priesthood in Jerusalem till the Exile. Because Ezekiel predicted the future service of the sons of Zadok in the restored sanctuary (cf. Ezek. 40:46; 43:19; 44:15; 48:11), the Zadokite priesthood had divine sanction.

16. The student is encouraged to read Bruce pp. 58-63 to trace the various high priests and political events. Because our notes are to provide a historical setting for the NT, we will focus on the Sanhedrin, high priests Annas, Caiaphas and Ananias.

17. The Day of Atonement regulations are mentioned in Leviticus 16; the ceremony of the red heifer regulations are mentioned in Numbers 19, but the high priest is not specifically demanded to participate. However, the Mishnah does record that he officiates. cf. M. Par. iii.5. Actually, the purification rites of Numbers 19 were to be carried out by the high priest during the seven days before the Day of Atonement. Even the death of the high priest released all homicides who had fled from their avengers to the "cities of refuge." (cf. Num. 35:9ff; Deut. 19:1ff)

18. cf. Jeremias, p. 153. He further explains: "The nightly seclusion of the high priest in the week before the Day of Atonement may have been instituted about A.D. 20, as a consequence of the defilement of the high priest Simeon, son of Kamithos (A.D. 17-18), who on the evening before the Day, at the gathering darkness was touched by an Arab's spittle and was thereby prevented from officiating on the Day." Ibid., p. 153. The high priest would either read the Old Testament or someone would read it to him, the night before officiating on the Day of Atonement, to keep him awake so as not to defile himself. cf. Lev. 22:4.

19. Lev. 21:13-15 excludes widows, divorced women, violated women and former prostitutes. cf. Mishna, Yebamoth vi. 4 for age of virgins high priest could marry.

20. From the Greek words sun meaning "with" and hedra meaning "sitting place," the Sanhedrin was the place of those who sit together. Some suggest that the Sanhedrin existed from the time of Moses (cf. Num. 11:16), but the earliest recorded reference to the gerousia , the Hebrew word for the Greek term, is not until the time of Antiochus the Great (223-187 B.C.); the first reference to the synedrion , is around 47 B.C.

21. This is why Paul could apply for arrest powers to the Sanhedrin through the high priest and arrest Christians in Damascus of Syria (cf. Acts 9:2; 22:5; 25:12).

22. The stoning of Stephen may have been popular justice rather than a legal execution, as the Sanhedrin would, no doubt, need at least Roman confirmation for a death sentence.

23. cf. Mark 11:15-17. This was the second cleansing of the temple. cf. John 2:13-17. Even the Talmud contained a curse upon the extortion of Annas: "Woe to the family of Annas! woe to the serpent-like hisses." cf. Pesahim 57a.

24. cf. John 11:49-50. The Apostle John adds the commentary that Caiaphas was being directed by God and actually giving a prophecy: "And this spoke he not of himself; but, being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad." vss. 51-52.

25. cf. Matthew 26:1-5. As Proverbs 16:9 says, "A man's heart deviseth his way, but the Lord directeth his steps." The Sanhedrin did not want the arrest and death of Jesus on the Passover, but the sovereign will of God prevailed!

26. First, it was illegal to try a capital charge (i.e., a Trial for Life) by night, as only "trials for money" could be conducted after sunset. And secondly, it was illegal, after the testimony of the witnesses had been broken down, for the judge (i.e., Caiaphas) to cross-examine Jesus. cf. Frank Morison, Who Moved the Stone (London: Faber and Faber, 1930), p. 16.

27. Tertullas opened his case with, "Since we have attained lasting peace through you, and reforms have been carried out in this nation by your foresight" The truth was that Felix was so oppressive to the Jews that Nero recalled him two years later. Felix left Palestine in such a state of civil disorder and unrest that would contribute to the Jewish war against Rome. cf. Simon Kistemaker, New Testament Commentary: Exposition of the Acts of the Apostles (Grand Rapids: Baker Book House, 1990), p. 835.

28. Ibid., p. 835. cf. Josephus, War 2.13.2; Antiquities 20.8.5; Schurer, History of the Jewish People, vol. 1, p. 463.

29. cf. j. Yom. iii.8, 41a.5.

30. Everett Ferguson, Backgrounds of Early Christianity (Grand Rapids: Eerdmans Publishing Company, 1987), p. 450.

31. Previous to Lecture #3 we will review the outline and 7 questions covered by a brief class discussion.

32. In preparation for lectures #5, #6 and #7 read Bruce pages 69-81 on the Hasidim, Pharisees and Sadducees and pages 82-121 on the Essenes, the Zealots, and the Qumram Community.