Date of Award


Document Type


Degree Name

Bachelor of Divinity (B.Div)


Historical Theology

Scripture References in this Resource (separated by semi-colons)

Acts 20:2; Romans 15:26; 2 Corinthians 9:2; 1 Thessalonians 1:8; Acts 16:12; Matthew 26:47; Mark 14:43; John 18:31; Acts 5:40; Luke 23:1; Mark 3:2; Luke 11:53; John 8:59; John 11:57; John 18:19; John 7:51; Acts 21:33; Luke 20:25; Revelation 13:9, 14; Revelation 19:20; Revelation 20:4; Acts 16:19-20; Acts 2:13; Acts 3:13-15; Acts 4:10; Acts 5:30; Acts 7:52; Acts 10:39; Acts 13:28;


A concession of the greatest importance was this, that the Sanhedrin was permitted to continue and exercise its power in the internal government of Jewish affairs. In the days of Jesus, the Sanhedrin had legislative, executive, and judicial powers. It commanded a body of police for the purpose of making arrests, (Mat 26,47; Mark 14,43). It had the power to prefer charges and try cases of a religious nature, in which the procurator would not meddle. From its decision there could be no appeal; it was the highest court. In connection with the Great Sanhderin, there was an organized system of smaller courts, which were under the control of the general body, and connected with the synagogs in the lands, even outside Judaea. In this way they exerted power against Jesus in Galilee, and it was to such a body in Damascus that Saul was bearing letters from the Sandhedrin of Jerusalem. The great limitation to the power of the Sanhedrin is expressed in the Talmud, “Forty years before the destruction of the temple, the power of inflicting capital punishment was taken away from Israel"; and the Jews admit to Pilate, (John 18,31), that it is not lawful for them to put any men to death. The Sanhedrin might inflict minor punishments, such as beating, (Acts 5,40); it could decide in matter s of life and death, could pronounce the sentence of death, but it could not inflict capital punishment.

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