Chapter 75—Before Annas and the Court of Caiaphas
This chapter is based on Matthew 26:57-75; Matthew 27:1; Mark 14:53-72; Mark 15:1; Luke 22:54-71; John 18:13-27 .
Over the brook Kedron, past gardens and olive groves, and through the hushed streets of the sleeping city, they hurried Jesus. It was past midnight, and the cries of the hooting mob that followed Him broke sharply upon the still air. The Saviour was bound and closely guarded, and He moved painfully. But in eager haste His captors made their way with Him to the palace of Annas, the ex-high priest.
Annas was the head of the officiating priestly family, and in deference to his age he was recognized by the people as high priest. His counsel was sought and carried out as the voice of God. He must first see Jesus a captive to priestly power. He must be present at the examination of the prisoner, for fear that the less-experienced Caiaphas might fail of securing the object for which they were working. His artifice, cunning, and subtlety must be used on this occasion; for, at all events, Christ’s condemnation must be secured.
Christ was to be tried formally before the Sanhedrin; but before Annas He was subjected to a preliminary trial. Under the Roman rule the Sanhedrin could not execute the sentence of death. They could only examine a prisoner, and pass judgment, to be ratified by the Roman authorities. It was therefore necessary to bring against Christ charges that would be regarded as criminal by the Romans. An accusation must also be found which would condemn Him in the eyes of the Jews. Not a few among the priests and rulers had been convicted by Christ’s teaching, and only fear of excommunication prevented them from confessing Him. The priests well remembered the question of Nicodemus, “Doth our law judge any man, before it hear him, and know what he doeth?” John 7:51. This question had for the time broken up the council, and thwarted their plans. Joseph of Arimathaea and Nicodemus were not now to be summoned, but there were others who might dare to speak in favor of justice. The trial must be so conducted as to unite the members of the Sanhedrin against Christ. There were two charges which the priests desired to maintain. If Jesus could be proved a blasphemer, He would be condemned by the Jews. If convicted of sedition, it would secure His condemnation by the Romans. The second charge Annas tried first to establish. He questioned Jesus concerning His disciples and His doctrines, hoping the prisoner would say something that would give him material upon which to work. He thought to draw out some statement to prove that He was seeking to establish a secret society, with the purpose of setting up a new kingdom. Then the priests could deliver Him to the Romans as a disturber of the peace and a creator of insurrection.
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Christ read the priest’s purpose as an open book. As if reading the inmost soul of His questioner, He denied that there was between Him and His followers any secret bond of union, or that He gathered them secretly and in the darkness to conceal His designs. He had no secrets in regard to His purposes or doctrines. “I spake openly to the world,” He answered; “I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.”
The Saviour contrasted His own manner of work with the methods of His accusers. For months they had hunted Him, striving to entrap Him and bring Him before a secret tribunal, where they might obtain by perjury what it was impossible to gain by fair means. Now they were carrying out their purpose. The midnight seizure by a mob, the mockery and abuse before He was condemned, or even accused, was their manner of work, not His. Their action was in violation of the law. Their own rules declared that every man should be treated as innocent until proved guilty. By their own rules the priests stood condemned.
Turning upon His questioner, Jesus said, “Why askest thou Me?” Had not the priests and rulers sent spies to watch His movements, and report His every word? Had not these been present at every gathering of the people, and carried to the priests information of all His sayings and doings? “Ask them which heard Me, what I have said unto them,” replied Jesus; “behold, they know what I said.”
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Annas was silenced by the decision of the answer. Fearing that Christ would say something regarding his course of action that he would prefer to keep covered up, he said nothing more to Him at this time. One of his officers, filled with wrath as he saw Annas silenced, struck Jesus on the face, saying, “Answerest Thou the high priest so?”
Christ calmly replied, “If I have spoken evil, bear witness of the evil: but if well, why smitest thou Me?” He spoke no burning words of retaliation. His calm answer came from a heart sinless, patient, and gentle, that would not be provoked.
Christ suffered keenly under abuse and insult. At the hands of the beings whom He had created, and for whom He was making an infinite sacrifice, He received every indignity. And He suffered in proportion to the perfection of His holiness and His hatred of sin. His trial by men who acted as fiends was to Him a perpetual sacrifice. To be surrounded by human beings under the control of Satan was revolting to Him. And He knew that in a moment, by the flashing forth of His divine power, He could lay His cruel tormentors in the dust. This made the trial the harder to bear.
The Jews were looking for a Messiah to be revealed in outward show. They expected Him, by one flash of overmastering will, to change the current of men’s thoughts, and force from them an acknowledgment of His supremacy. Thus, they believed, He was to secure His own exaltation, and gratify their ambitious hopes. Thus when Christ was treated with contempt, there came to Him a strong temptation to manifest His divine character. By a word, by a look, He could compel His persecutors to confess that He was Lord above kings and rulers, priests and temple. But it was His difficult task to keep to the position He had chosen as one with humanity.
The angels of heaven witnessed every movement made against their loved Commander. They longed to deliver Christ. Under God the angels are all-powerful. On one occasion, in obedience to the command of Christ, they slew of the Assyrian army in one night one hundred and eighty-five thousand men. How easily could the angels, beholding the shameful scene of the trial of Christ, have testified their indignation by consuming the adversaries of God! But they were not commanded to do this. He who could have doomed His enemies to death bore with their cruelty. His love for His Father, and His pledge, made from the foundation of the world, to become the Sin Bearer, led Him to endure uncomplainingly the coarse treatment of those He came to save. It was a part of His mission to bear, in His humanity, all the taunts and abuse that men could heap upon Him. The only hope of humanity was in this submission of Christ to all that He could endure from the hands and hearts of men.
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Christ had said nothing that could give His accusers an advantage; yet He was bound, to signify that He was condemned. There must, however, be a pretense of justice. It was necessary that there should be the form of a legal trial. This the authorities were determined to hasten. They knew the regard in which Jesus was held by the people, and feared that if the arrest were noised abroad, a rescue would be attempted. Again, if the trial and execution were not brought about at once, there would be a week’s delay on account of the celebration of the Passover. This might defeat their plans. In securing the condemnation of Jesus they depended largely upon the clamor of the mob, many of them the rabble of Jerusalem. Should there be a week’s delay, the excitement would abate, and a reaction would be likely to set in. The better part of the people would be aroused in Christ’s favor; many would come forward with testimony in His vindication, bringing to light the mighty works He had done. This would excite popular indignation against the Sanhedrin. Their proceedings would be condemned, and Jesus would be set free, to receive new homage from the multitudes. The priests and rulers therefore determined that before their purpose could become known, Jesus should be delivered into the hands of the Romans.
But first of all, an accusation was to be found. They had gained nothing as yet. Annas ordered Jesus to be taken to Caiaphas. Caiaphas belonged to the Sadducees, some of whom were now the most desperate enemies of Jesus. He himself, though wanting in force of character, was fully as severe, heartless, and unscrupulous as was Annas. He would leave no means untried to destroy Jesus. It was now early morning, and very dark; by the light of torches and lanterns the armed band with their prisoner proceeded to the high priest’s palace. Here, while the members of the Sanhedrin were coming together, Annas and Caiaphas again questioned Jesus, but without success.
When the council had assembled in the judgment hall, Caiaphas took his seat as presiding officer. On either side were the judges, and those specially interested in the trial. The Roman soldiers were stationed on the platform below the throne. At the foot of the throne stood Jesus. Upon Him the gaze of the whole multitude was fixed. The excitement was intense. Of all the throng He alone was calm and serene. The very atmosphere surrounding Him seemed pervaded by a holy influence.
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Caiaphas had regarded Jesus as his rival. The eagerness of the people to hear the Saviour, and their apparent readiness to accept His teachings, had aroused the bitter jealousy of the high priest. But as Caiaphas now looked upon the prisoner, he was struck with admiration for His noble and dignified bearing. A conviction came over him that this Man was akin to God. The next instant he scornfully banished the thought. Immediately his voice was heard in sneering, haughty tones demanding that Jesus work one of His mighty miracles before them. But his words fell upon the Saviour’s ears as though He heard them not. The people compared the excited and malignant deportment of Annas and Caiaphas with the calm, majestic bearing of Jesus. Even in the minds of that hardened multitude arose the question, Is this man of godlike presence to be condemned as a criminal?
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Caiaphas, perceiving the influence that was obtaining, hastened the trial. The enemies of Jesus were in great perplexity. They were bent on securing His condemnation, but how to accomplish this they knew not. The members of the council were divided between the Pharisees and the Sadducees. There was bitter animosity and controversy between them; certain disputed points they dared not approach for fear of a quarrel. With a few words Jesus could have excited their prejudices against each other, and thus have averted their wrath from Himself. Caiaphas knew this, and he wished to avoid stirring up a contention. There were plenty of witnesses to prove that Christ had denounced the priests and scribes, that He had called them hypocrites and murderers; but this testimony it was not expedient to bring forward. The Sadducees in their sharp contentions with the Pharisees had used to them similar language. And such testimony would have no weight with the Romans, who were themselves disgusted with the pretensions of the Pharisees. There was abundant evidence that Jesus had disregarded the traditions of the Jews, and had spoken irreverently of many of their ordinances; but in regard to tradition the Pharisees and Sadducees were at swords’ points; and this evidence also would have no weight with the Romans. Christ’s enemies dared not accuse Him of Sabbathbreaking, lest an examination should reveal the character of His work. If His miracles of healing were brought to light, the very object of the priests would be defeated.
False witnesses had been bribed to accuse Jesus of inciting rebellion and seeking to establish a separate government. But their testimony proved to be vague and contradictory. Under examination they falsified their own statements.
Early in His ministry Christ had said, “Destroy this temple, and in three days I will raise it up.” In the figurative language of prophecy, He had thus foretold His own death and resurrection. “He spake of the temple of His body.” John 2:19, 21. These words the Jews had understood in a literal sense, as referring to the temple at Jerusalem. Of all that Christ had said, the priests could find nothing to use against Him save this. By misstating these words they hoped to gain an advantage. The Romans had engaged in rebuilding and embellishing the temple, and they took great pride in it; any contempt shown to it would be sure to excite their indignation. Here Romans and Jews, Pharisees and Sadducees, could meet; for all held the temple in great veneration. On this point two witnesses were found whose testimony was not so contradictory as that of the others had been. One of them, who had been bribed to accuse Jesus, declared, “This fellow said, I am able to destroy the temple of God, and to build it in three days.” Thus Christ’s words were misstated. If they had been reported exactly as He spoke them, they would not have secured His condemnation even by the Sanhedrin. Had Jesus been a mere man, as the Jews claimed, His declaration would only have indicated an unreasonable, boastful spirit, but could not have been construed into blasphemy. Even as misrepresented by the false witnesses, His words contained nothing which would be regarded by the Romans as a crime worthy of death.
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Patiently Jesus listened to the conflicting testimonies. No word did He utter in self-defense. At last His accusers were entangled, confused, and maddened. The trial was making no headway; it seemed that their plottings were to fail. Caiaphas was desperate. One last resort remained; Christ must be forced to condemn Himself. The high priest started from the judgment seat, his face contorted with passion, his voice and demeanor plainly indicating that were it in his power he would strike down the prisoner before him. “Answerest Thou nothing?” he exclaimed; “what is it which these witness against Thee?”
Jesus held His peace. “He was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth.” Isaiah 53:7.
At last, Caiaphas, raising his right hand toward heaven, addressed Jesus in the form of a solemn oath: “I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God.”
To this appeal Christ could not remain silent. There was a time to be silent, and a time to speak. He had not spoken until directly questioned. He knew that to answer now would make His death certain. But the appeal was made by the highest acknowledged authority of the nation, and in the name of the Most High. Christ would not fail to show proper respect for the law. More than this, His own relation to the Father was called in question. He must plainly declare His character and mission. Jesus had said to His disciples, “Whosoever therefore shall confess Me before men, him will I confess also before My Father which is in heaven.” Matthew 10:32. Now by His own example He repeated the lesson.
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Every ear was bent to listen, and every eye was fixed on His face as He answered, “Thou hast said.” A heavenly light seemed to illuminate His pale countenance as He added, “Nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”
For a moment the divinity of Christ flashed through His guise of humanity. The high priest quailed before the penetrating eyes of the Saviour. That look seemed to read his hidden thoughts, and burn into his heart. Never in afterlife did he forget that searching glance of the persecuted Son of God.
“Hereafter,” said Jesus, “shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” In these words Christ presented the reverse of the scene then taking place. He, the Lord of life and glory, would be seated at God’s right hand. He would be the judge of all the earth, and from His decision there could be no appeal. Then every secret thing would be set in the light of God’s countenance, and judgment be passed upon every man according to his deeds.
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The words of Christ startled the high priest. The thought that there was to be a resurrection of the dead, when all would stand at the bar of God, to be rewarded according to their works, was a thought of terror to Caiaphas. He did not wish to believe that in future he would receive sentence according to his works. There rushed before his mind as a panorama the scenes of the final judgment. For a moment he saw the fearful spectacle of the graves giving up their dead, with the secrets he had hoped were forever hidden. For a moment he felt as if standing before the eternal Judge, whose eye, which sees all things, was reading his soul, bringing to light mysteries supposed to be hidden with the dead.
The scene passed from the priest’s vision. Christ’s words cut him, the Sadducee, to the quick. Caiaphas had denied the doctrine of the resurrection, the judgment, and a future life. Now he was maddened by satanic fury. Was this man, a prisoner before him, to assail his most cherished theories? Rending his robe, that the people might see his pretended horror, he demanded that without further preliminaries the prisoner be condemned for blasphemy. “What further need have we of witnesses?” he said; “behold, now ye have heard His blasphemy. What think ye?” And they all condemned Him.
Conviction mingled with passion led Caiaphas to do as he did. He was furious with himself for believing Christ’s words, and instead of rending his heart under a deep sense of truth, and confessing that Jesus was the Messiah, he rent his priestly robes in determined resistance. This act was deeply significant. Little did Caiaphas realize its meaning. In this act, done to influence the judges and secure Christ’s condemnation, the high priest had condemned himself. By the law of God he was disqualified for the priesthood. He had pronounced upon himself the death sentence.
A high priest was not to rend his garments. By the Levitical law, this was prohibited under sentence of death. Under no circumstances, on no occasion, was the priest to rend his robe. It was the custom among the Jews for the garments to be rent at the death of friends, but this custom the priests were not to observe. Express command had been given by Christ to Moses concerning this. Leviticus 10:6.