'And they that had laid hold on Jesus led Him away to
Caiaphas the high priest, where the scribes and the
elders were assembled. 58. But Peter followed Him afar
off unto the high priest's palace, and went in, and sat
with the servants, to see the end. 59. Now the chief
priests, and elders, and all the council, sought false
witness against Jesus, to put Him to death; 60. But
found none: yea, though many false witnesses came, yet
found they none. At the last came two false witnesses,
61. And said, This fellow said, I am able to destroy
the temple of God, and to build it in three days.
62 And the high priest arose, and said unto Him,
Answerest Thou nothing? what is it which these witness
against Thee? 63. But Jesus held His peace. And the
high priest answered and said unto Him, I adjure Thee
by the living God, that Thou tell us whether Thou be
the Christ, the Son of God. 64. Jesus saith unto him,
Thou hast said: 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. 65. Then
the high priest rent his clothes, saying, He hath spoken
blasphemy; what further need have we of witnesses?
behold, now ye have heard His blasphemy. 66. What think
ye? They answered and said, He is guilty of death.
67. Then did they spit in His face, and buffeted Him;
and others smote Him with the palms of their hands,
68. Saying, Prophesy unto us, Thou Christ, Who is he
that smote Thee?'--MATT. xxvi. 57-68.
John's Gospel tells us that Jesus was brought before 'Annas first,'
probably in the same official priestly residence as Caiaphas, his
son-in-law, occupied. That preliminary examination brought out
nothing to incriminate the prisoner, and was flagrantly illegal,
being an attempt to entrap Him into self-accusing statements. It was
baffled by Jesus being silent first, and subsequently taking His
stand on the undeniable principle that a charge must be sustained by
evidence, not based on self-accusation. Annas, having made nothing
of this strange criminal, 'sent Him bound unto Caiaphas.'
A meeting of the Sanhedrin had been hastily summoned in the dead of
night, which was itself an illegality. Now Jesus stands before the
poor shadow of a judicial tribunal, which, though it was all that
Rome had left a conquered people, was still entitled to sit in
judgment on Him. Strange inversion, and awful position for these
formalists! And with sad persistence of bitter prejudice they
proceeded to try the prisoner, all unaware that it was themselves,
not Him, that they were trying.
They began wrongly, and betrayed their animus at once. They were
sitting there to inquire whether Jesus was guilty or no; they had
made up their minds beforehand that He was, and their effort now was
but to manufacture some thin veil of legality for a judicial murder.
So they 'sought false witness, ... that they might put Him to
death.' Matthew simply says that no evidence sufficient for the
purpose was forthcoming; Mark adds that the weak point, was that the
lies contradicted each other. Christ's presence has a strange,
solemn power of unmasking our falsehoods, both of thought and deed,
and it is hard to speak evil of Him before His face. If His
calumniators were confused when He stood as Prisoner, what will they
be when He sits as a Judge?
Only Matthew and Mark tell us of the two witnesses whose twisted
version of the word about 'destroying the Temple and rebuilding it
in three days' seemed to Caiaphas serious enough to require an
answer. Their mistake was one which might have been made in good
faith, but none the less was their travesty 'false witness.' Their
version of His great word shows how easily the teaching of a lofty
soul, passed through the popular brain, is degraded, and made to
mean the opposite of what he had meant by it. For the destruction of
the Temple had appeared in the saying as the Jews' work, and Jesus
had presented Himself in it as the Restorer, not the Destroyer, of
the Temple and of all that it symbolised. We destroy, He rebuilds.
The murder of Jesus was the suicide of the nation. Caiaphas and his
council were even now pulling down the Temple. And that murder was
the destruction, so far as men could effect it, of the true 'Temple
of His body,' in which the fulness of the Godhead dwelt, and which
was more gloriously reconstituted in the Resurrection. The risen
Christ rears the true temple on earth, for through Him the Holy
Ghost dwells in His Church, which is collectively 'the Temple,' and
in all believing spirits, which are individually 'the temples' of
God. So the false witnesses distorted into a lie a great truth.
The Incarnate Word was dumb all the while. He 'was still and
refrained' Himself. It was the silence of the King before a lawless
tribunal of rebels, of patient meekness, 'as a sheep before her
shearers'; of innocence that will not stoop to defend itself from
groundless accusations; of infinite pity and forbearing love, which
sees that it cannot win, but will not smite. Jesus is still silent,
but one day, 'with the breath of His lips shall He slay the wicked.'
Caiaphas seems to have been annoyed as well as surprised at Jesus'
silence, for there is a trace of irritation, as at 'contempt of
court,' in his words. But our Lord's continued silence appears to
have somewhat awed him, and the dawning consciousness of his dignity
is, perhaps, the reason for the high priest's casting aside all the
foolery of false witnessing, and coming at last to the real
point,--the Messianic claims of Jesus.
Caiaphas was doing his duty as high priest in inquiring into such
claims, but he was somewhat late in the day, and he had made up his
mind before he inquired. What he wished to get was a plain assertion
on which the death sentence could be pronounced. Jesus knew this,
and yet He answered. But Luke tells us that He first scathingly
pointed to the unreality and animus of the question by saying, 'If I
tell you, ye will not believe.' But yet it was fitting that He
should solemnly, before the supreme court, representative of the
nation, declare that He was the Messiah, and that, if He was to be
rejected and condemned, it should be on the ground of that
declaration. Before Caiaphas He claimed to be Messiah, before Pilate
He claimed to be King. Each rejected Him in the character that
appealed to them most. The many-sidedness of the perfect Revealer of
God brings Him to each soul in the aspect that most loudly addresses
each. Therefore the love in the appeal and the guilt in its
rejection are the greater.
But Christ's self-attestation to the council was not limited to the
mere claim to the name of Messiah. It disclosed the implications of
that name in a way altogether unlike the conceptions held by
Caiaphas. When Caiaphas put in apposition 'the Christ' and 'the Son
of God,' he was not speaking from the ordinary Jewish point of view,
but from some knowledge, of Christ's teaching, and there are two
charges combined into one.
But Jesus' answer, while plainly claiming to be the Messiah, expands
itself in regard to the claim to be 'Son of God,' and shows its
tremendous significance. It involves participation in divine
authority and omnipotence. It involves a future coming to be the
Judge of His judges. It declares that these blind scribes and elders
will see Him thus exalted, and it asserts that all this is to begin
then and there ('henceforth'), as if that hour of humiliation was to
His consciousness the beginning of His manifestation as Lord, or, as
John has it, 'the hour that the Son of Man should be glorified.' Nor
must we leave out of sight the fact that it is 'the Son of Man' of
whom all this is said, for thereby are indicated the raising of His
perfect humanity to participation in Deity, and the possibility that
His brethren, too, may sit where He sits. Much was veiled in the
answer to the council, much is veiled to us. But this remains,--that
Jesus, at that supreme moment, when He was bound to leave no
misunderstandings, made the plainest claim to divinity, and could
have saved His life if He had not done so. Either Caiaphas, in his
ostentatious horror of such impiety, was right in calling Christ's
words blasphemy, and not far wrong in inferring that Jesus was not
fit to live, or He is the everlasting 'Son of the Father,' and will
'come to be our Judge.'