Judas also, which betrayed Him, stood with them" (John XVIII:5). The Pharisees seem to have had some trouble in procuring the proof of Jesus' heretical sayings (Matt. XXII:15-16; Mark XII:13; Luke XI:54; Luke XX:20; Matt. XXVI:60). If Judas had offered to furnish this evidence, the bargain with the Pharisees would be understandable. As to the pecuniary side of the transaction, Matthew is the only one who states that a bargain was made for a definite sum of money. According to the account of Mark and Luke, Judas volunteered his services, and the Pharisees "promised to give him money." John does not mention any money paid or to be paid, although he is especially bitter against Judas (John VI:64, 70, 71; XII:6; XIII:2, 27). Now, Judas was the treasurer of the apostles' company and carried the bag (John XIII:29; XII:6). If avarice were his motive, it would seem strange that he would give up this post and the possibilities of peculation which it offered, for the small sum of money he would get from the Pharisees. Moreover, the fact that, immediately after the conviction of Jesus, Judas tendered back the money to the Pharisees, and, when they refused it, cast it down in the temple, and went out and hanged himself, tends strongly to support the theory that he was a misguided zealot (Matt. XXVII:3-6). Against this is the unanimous evidence of the Gospels that he was the betrayer of Jesus, and that Jesus recognized and branded him as such. [40] This gathering was presumably the Sanhedrim, the high council of the Jews. It had jurisdiction to try and sentence Jews charged with heresy--"corruptors," blasphemers of the temple, destroyers of the true worship, etc. It could not, however, execute a sentence of death (John XVIII:31). In such cases it was necessary that the sentence be confirmed by the Roman tetrarch, procurator, or other governor of the country, and the execution of the sentence be carried out by Roman soldiers. [41] This was a trial for heredoxy under the Jewish law upon two charges, one for blasphemy of the temple, the other for blasphemy of God. Either, if proved, would warrant a sentence of death. The first was very near the truth. The charge was, "I am able to destroy the temple of God, and to build it in three days." Jesus' exact words were, "Destroy this temple, and in three days I will raise it up" (John II:19). The Jews did not understand His hidden meaning that He meant the death of His body and its resurrection in three days (John II:20, 21). The other charge was in one sense true, for Jesus had spoken of Himself as the _Son_ of God. But He had not used these words in the sense attributed to Him by the Pharisees, that He was himself God, or the equal of God. But, coupled with His failure to deny these charges, they formed a sufficient legal basis, under the Jewish law, for His conviction and sentence.