The Trial before Caiaphas

"Annas had sent Him bound unto Caiaphas the high priest."—JOHN xviii. 24.

It was as yet but two or three o'clock in the morning. Jerusalem was still asleep, and well it was for the foes of Jesus that no suspicion of what was on foot had breathed into the minds of the crowds of pilgrims; for, had the Galileans only known what was being done to their favorite prophet, they would have risen, and the plot must have miscarried before Jesus was handed over to the Romans. But, as the Lord said, "It was their hour and the power of darkness." The darkest hour before the dawn!

When Annas had completed his preliminary inquiry he gave orders that He should again be bound with the thongs of which He had been relieved, and led to that part of the palace specially used by Caiaphas, who was High Priest, but a mere puppet in the hands of the wily Annas. By this time the leading Pharisees, Sadducees, and priests, had been got together, summoned by special messengers; and though the formal meeting of the Council was probably not held till a little later (compare Matt. xxvi. 57 with xxvii. 1, 2), the trial was really conducted at that untimely hour, and the evidence procured on which final action was taken.

They awaited the Prisoner in one of the larger halls of the palace, sitting in Oriental fashion on cushions and pillows, in a half-circle, with turbaned heads, crossed legs, and bare feet; the High Priest in the centre, the others, on either side, according to age.

All the rules of justice were violated. The judge was chief inquisitor; witnesses against the prisoner were alone summoned; and the Court set itself from the first to get evidence to put the accused to death.

Ever since Jesus had commenced His ministry it had been certain that He would have to face some such tribunal as this. His soul was aflame for Righteousness and Truth; it was inevitable that He should come into conflict with these representatives of a traditional and external religiousness, which consisted in a number of formal rules and rites from which the life had long since fled.

This Gospel specially narrates the progress of the quarrel in the holy city. As far back as ch. ii. 18 we are told that there had been an altercation on the Lord's right to cleanse the Temple.

Ch. iv. 1-3.—He left Judaea because of the irritation of the Pharisees at the numerous baptisms which were taking place under His ministry.

Ch. v. 18.—He was only at the beginning of the second year of His ministry, and had just healed the impotent man at the pool of Bethesda, and we find the Jews consulting how they might kill Him, and He was compelled again to retire from Judaea.

Ch. vii. 19.—Such was the spirit of vindictiveness excited against our Lord that when twelve months afterward He came to Jerusalem at the Feast of Tabernacles, one of His first words was, "Why go ye about to kill Me?" The people were well acquainted with the designs of the rulers (vers. 25, 26); and ultimately officers were sent to arrest Him (vers. 30, 32).

Ch. viii. 59.—They were so exasperated with His words that they took up stones to stone Him.

Ch. ix. 34.—They excommunicated the blind man because their hated foe had cured him, and he in his favor had dared to protest.

Ch. x. 31.—The Jews (and the Apostle always uses that word of the Sanhedrim and their allies) took up stones to cast at Him; and in verse 39 we read that they sought again to take Him; but He escaped out of their land to Perea, where He remained until the message of the sisters called Him from His retreat.

Ch. xi. 47.—The raising of Lazarus produced such an effect that a special council was called to consider what should be done, with the result that from that day they took counsel to put Him to death.

Ch. xii. 10.—Their malignity was so great that they consulted whether they should not put Lazarus to death also; because by reason of him many of the Jews went away and believed in Jesus.

It was all this that made them fall in so eagerly with the proposal of
Judas that he should betray Him unto them.

Now at last they had Him in their power, and their object was to convict Him of some crime which would justify the infliction of the severest sentence of the law. To preserve the appearance of justice, witnesses were called to testify to some action or speech which would involve blasphemy against their law, and, if possible, against the Roman law as well; and it was necessary that two of them should agree in some specific charge. The chief priests, and elders, and all the council, Matthew tells us, sought for witness against Jesus to put Him to death. They brought forward many, but either their charges did not reach the required degree of criminality, or the clumsy witnesses, brought hastily forward, undrilled beforehand, broke down so grossly in their story that for shame's sake they had to be dismissed.

At last two witnesses appeared who seemed likely to agree on a very momentous charge. They said they had heard Him utter, more than two years ago, words which seemed to threaten the very existence of the temple. But, when more closely questioned, their witness also broke down utterly. It seemed as though Jesus was not to die, except on His own testimony to His own supreme claims. All lesser counts failed.

All this time, as witness after witness was brought in, our Lord maintained an unbroken silence. He seemed as though He heard not, but was absorbed in some other scenes from those transpiring around. What need was there for Him to interpose, when all the charges proved abortive? He was, moreover, waiting till the Father gave Him the signal to open His lips.

At last Caiaphas could restrain his impatience no longer; he sprang to his feet, and with unconcealed fury fixed his eyes on Jesus and said: "Answerest Thou nothing? Hast Thou nothing to say, no question to put, no explanation to offer as to what these witnesses say?" Jesus quietly returned the look, but held His peace. There are times when it is treason to hold our peace, when God demands of us to raise our voice and cry like a trumpet. But when it is clear that high-handed wrong is bent on securing the condemnation of the innocent, and that the case is prejudged, it is the highest wisdom to be as a lamb dumb before its shearers, and not open the mouth.

There was a last alternative. Caiaphas might put Jesus on His oath, and extort from His own lips the charge on which to condemn Him; but he was evidently reluctant to do it, and only availed himself of this process as a last resource. It was well known to this astute and cunning priest that Jesus on more than one occasion had claimed, not only to be the long-expected Messiah, but to stand to God in the unique relationship of Son. Nearly two years before, He had called God His own Father, making Himself equal with God (John v. 18); and again, comparatively recently, at the Feast of Dedication, He had claimed that He and the Father were one; in consequence of which the bystanders threatened to take His life because that, being a man, He made Himself God (x. 31-33). Gathering, therefore, the two claims in one, and in the most solemn form, putting Jesus on His oath, the High Priest said unto Him, "I adjure Thee by the Living God, that Thou tell us whether Thou be the Christ, the Son of the Blessed?" (Matt. xxvi. 63; Mark xiv. 61). There was no need for further hesitation. Charged in this way, in the highest court of His nation, and by the representative of His people, He could not hold His peace without inconsistency with the whole tenor of His life and teaching. John, representing His disciples and friends, must be assured that his Master did not vacillate by a hair's-breadth at that supreme moment. Those high officials must understand, beyond the smallest possibility of doubt, that if they put Him to death He would die on the supreme count of His Messianic and Divine claims; and, therefore, amid the breathless silence of the court, without a falter in the calm, clear voice, Jesus said, "I AM." The Father that sent Him was with Him; He had not left Him in that awful moment alone, and it was a great pleasure to the Saviour to be able publicly to avow the relationship, which was shedding its radiance through His soul. Then, with evident allusion to the sublime vision of Daniel, he added, "Ye shall see the Son of Man sitting at the right hand of power, and coming with the clouds of Heaven." Though Son of God, He was not less the Son of Man; and though one with the Father, before the worlds were made, was yet prepared to exercise the functions of the expected Prince of the House of Israel. This is the force of nevertheless in Matt. xxvi. 64—"I am Son of God: nevertheless, ye shall see the Son of Man sitting on the right hand of power."

The words were very grateful to the ears of Caiaphas and his confederates, as they afforded ground for the double charge they needed. For a man to claim to be Son of God would make him guilty of blasphemy, and he must be put to death according to Jewish law; whilst if there was a prospect of his setting up a kingdom, the Romans' suspicions would be at once aroused. But in their glee at having entrapped their victim they must not forget to show a decorous horror of His crime. In well-assumed dismay the High Priest rent his clothes, saying, "He hath spoken blasphemy: what further need have we of witnesses? Behold, now ye have heard the blasphemy." And then came the decisive question which the judge was wont to put to his co-assessors, "What think ye? And they all condemned Him to be guilty of death."

Then ensued a brief interval, until the early formal session of the Sanhedrim could be held: and during this recess the disgraceful scenes were repeated which had already taken place in the hall of Annas. Luke tells us that the men that held Jesus mocked Him, beat Him, and asked Him to prophesy who it was that smote Him. Matthew adds that they spat in His face. But Mark lets in still more light on the horror of the scene, when he appears to distinguish between some who began to spit on Him, and to cover His face, and the officers who received Him with blows of their hands. And the expression some occurs so immediately after the record of their condemning Him, that the suggestion seems irresistible that several of these reverend dignitaries did not hesitate to disgrace their grey hairs in personally insulting the meek and holy sufferer, venting their spleen on one who gave no show of retaliation, though one word from those pale compressed lips would have laid them low in death, or withdrawn the veil of eternity, behind which legions of angels were waiting impatient to burst upon the impious scene. But do not condemn them as though they were sinners beyond all others; remember that we have all the same evil human heart.

At last the morning broke, and as soon as it was day the assembly of the elders of the people was gathered together, both chief priest and scribes; and they led Jesus away into their council (Luke xxii. 66). This scene had already been so well rehearsed that it probably did not take many minutes to run through the necessary stages, according to the precise formulae of Jewish procedure. The method that had already proved so valuable was quickly repeated. Questioning Him first as to His Messiahship, Caiaphas, as spokesman to the rest, said formally, "If Thou art Christ, tell us."

It was a sorry figure that stood before them. Dishevelled and in disarray, with disordered garments, the spittle still hanging about His face, and the marks of the awful storm and mental anguish stamped on every feature, the innate dignity and glory of Jesus shone out in His every movement, and notably in His majestic answer, "What do you ask Me? You have no real desire to know! If I tell you, ye are in no mood to believe! And if I ask you your warrant for refusing to believe, if I argue with you, if I adduce Scripture to support My claims, ye will not answer; but though I read the motive of your inquiry, I will give you all the evidence you desire. From henceforth shall the Son of Man be seated at the right hand of God."

As to the other charge, involving His Divine nature, the admission of which involved the crime of blasphemy, they were too eager to wait for Caiaphas; but with swollen faces, excited gestures, and loud cries, rising from their seats, and gesticulating with the fury of religious frenzy, they all said, "Art Thou then the Son of God?" And He said unto them, solemnly and emphatically, "Ye say that which I am."

Then they turned to one another and said, "What further need have we of witness? for we have heard from His own mouth." The inquiry was at an end so far as Jesus was concerned. But they held a further council against Him, how to construct the indictment which would compel Pilate to inflict death; for the execution of the sentence of death was kept resolutely by the Roman Procurator in his own hands.

Finally, as soon as they dared disturb him, they led Jesus from Caiaphas into the Praetorium, the palace of the Roman governor, who, in accordance with his custom, had come up from his usual residence at Caesarea to the Jewish capital, partly to keep order amid the vast crowds that gathered there at the feast, seething with religious fanaticism, and partly to try the cases which awaited his decision. The Jewish authorities anticipated no great difficulty in securing from him the necessary ratification of the death sentence. It surely would not matter to him to add another to the long tale of robbers and revolutionaries which are awaiting the cross, the more especially as they were able to prefer a charge of treason against the Roman power substantiated by the prisoner's own admissions made recently in their presence.

It is an awful spectacle, and one over which we would fain draw a veil; but let us dare to stay to watch the evolution of the diabolical plot to the end. This, at least, will become manifest—that Jesus died, because He claimed to be the Son of God, in the unique sense of oneness with the Father; that made Him equal with God, and constituted blasphemy in the eye of the Jewish law. And He who has taught the world Truth could neither have been a deceiver, nor deceived, in this high claim.