The object of the trial before the Sanhedrin was not to establish the truth, but to obtain a verdict which carried with it the death penalty under Jewish Law, and which would also satisfy Jewish public opinion that justice had been done.

Legally, the Sanhedrin could not meet before dawn, but Caiaphas was anxious to waste no time and so, with those of its members who were most closely associated with him in the plot, he at once began an informal inquiry, the findings of which, he was sure, would be accepted and confirmed by the Sanhedrin when it met later in formal session. Jesus could then be taken to Pilate with the minimum of delay.

Caiaphas had already made up his mind that Our Lord was to be found guilty, but nevertheless he was very anxious to keep up appearances – hence the use of false witnesses.  When their evidence came to nothing, Caiaphas took the matter into his own capable hands: “I adjure you by the living God, tell us if you are the Christ, the Son of God” (Catholic edition RSV, Matthew 26:63).  When Our Lord in effect assented, Caiaphas had all he needed.  He could now have Our Lord condemned by the Sanhedrin for blasphemy, in pious horror at which he made a tear at the neck of his tunic as the Jewish Law required.

Since the Roman governor alone had the power to inflict the death sentence, and then only for crimes against Roman Law, all that remained was to bring Our Lord before Pilate and there indict him for treason against the Emperor Tiberius Caesar.  In that way Roman Law as well as Jewish sentiment would be satisfied.