One of the things going on in Jesus’ day, something of which the Word of God only hints, was the volatile climate of the Jewish society. There has never been a more chauvinistic, self-glorifying people than the Israelite nation. As far as they were concerned they were the people of God – and then there were the Gentile dogs. BUT – those heathen dogs were currently the masters of Israel through their vast armies, their governors and their puppet, mongrel kings like the family of Herod. History tells us about Judas Maccabeus, a century earlier, who lead a revolt against the Greeks – the predecessors to the Romans. And the scriptures have told us about some the false Messiahs and other political leaders who tried to raise various rebellions against Rome. But none of those men had the weight of the miracles of Christ Jesus behind them.
The resurrection of Lazarus, right on the doorstep of Jerusalem, had raised a wave of popular excitement about this Jesus. The city and nation was a powder keg, and Christ was a lighted match. Any stir among the people at this point was dangerous to the tenuous peace which existed between the leadership of Judah and the Roman Empire. And right now, thousands of zealous Jews were tightly packed into the city to celebrate the Passover. Fervor was high, and perhaps tempers were short.
That lay in the background of the meeting of the Sanhedrin.
A hasty meeting of Israel’s top brass was called in an effort to figure out how to put out the flame. Matthew and John both use the word “sunago” (soon-ag’-o) to say that various religious and political leaders “gathered” or “assembled” at the palace of the High Priest. Matthew mentions “the chief priests, and the scribes and the elders of the people.” Mark and Luke speak of the “chief priests and the scribes.” John says, “Then gathered the chief priests, and the Pharisees a council.” The word “sunago” (soon-ag’-o) is the root of the word “council” as found in John 11:47. And “council” is the translation of “sunedrion” (soon-ed’-ree-on). This was the “Sanhedren” – the ruling government of the Jews. It was made up primarily of religious leaders, but there are some secular men as well. The leaders of every political and religious faction in Israel was there, except perhaps the insignificant Essenes. The President was the High Priest, and the Vice-President was often someone he hand-picked. So this meeting to discuss the problem with Jesus of Nazareth was at the highest level of the Jewish government.
But I wonder about the membership of this exclusive club? Was it constant? Was it limited? When it met, was attendance taken? Was a quorum necessary? For instance, I wonder if Nicodemus was invited to this council, or had he been excluded and barred? Perhaps Nicodemus had earlier resigned, because of what he knew about Christ. And what about Joseph of Arimethaea – some suggest that he was once a member of the Sanhedrin. Is that what Mark meant when he called Joseph “an honourable counsellor?” The Bible says that the Sanhedrin “consulted that they might take Jesus by subtity, and kill him.” They “sought how they might take him by craft, and put him to death.” They began with the question, “What do we? For this man doth many miracles. If we let him alone, all men will believe on him; and the Romans shall come and take away both our place and nation.”
We are not told that there was anything positive said about our Lord Jesus. Does this prove that Nicodemus was not present, or that he was silenced by the ferocity of the enemy? Or is it that the Holy Spirit simply didn’t choose to record the more positive comments. You’d think that someone would have suggested a deeper inspection of this man the rest intended to kill. “What about these miracles of Christ? Is there any truth or reality to them? And if they are true miracles, then doesn’t that force us to consider what the man has to say?” It was Nicodemus who said in chapter 3 – “Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him.” Apparently nothing like this came up during this meeting.
Like all weak men, they felt that “something must be done,” but no one was willing to dogmatically declare what it was that they should do. They feared that any disturbance would bring Rome’s heavy hand down on them, leading to the loss of what national life they still possessed. Someone might have suggested that this was motivated by patriotism or religion, but it wasn’t. This was pure self-interest. Most commentators believe that when they said, the Romans “will take away our place” they were speaking of the temple. The holy things were, in their eyes, their special property. They must do something to maintain their privileged positions. While some of the councillors weren’t willing to suggest the obvious, there was one man who knew what to do.
Caiaphas was the High Priest in the year that Christ died.
Caiaphas was the last of Israel’s High Priests before the office was occupied by the only Man worthy of the title. Flavius Josephus, the Jewish/Roman historian tells us that sometime before Pilate, Valerius Gratus was governor of Judea. As proof of the fact that the Jews did not rule themselves, Gratus “deprived Ananus of the high priesthood, and conferred it on Ishmael.” The High Priest was supposed to hold his office until death, after which he was to be succeeded by his son. But the ancient laws of God, are rarely favored by the secular governments of men. The new High Priest, Ishmael, didn’t please Gratus either, for after only a year he was removed and Simon was given his office. Then after another year, Simon was succeeded by Joseph, surnamed Caiaphas, who remained in office from about AD 24 throughout Jesus’ remaining life, until 36 AD. Caiaphas’ eleven year reign gives evidence of his ability to appease his Roman masters.
But even though Caiaphas held the office of High Priest, he may have not really have been in charge. The man who was High Priest in the year 24, Ananus, or Annas, was Caiaphas’ father-in-law. Even though he had been deposed by the Roman procurator, many of the Jews still regarded him as the rightful High Priest. As we shall see, when Jesus’ trials began, He was first taken before Annas, and after that brief interrogation, He was sent to Caiaphas. And later in Acts 4 when Peter is brought before the Sanhedrin, Annas was once again acting as the council President.
On this occasion, when plans were being formulated for Christ Jesus’ execution, Caiaphas was in charge. He had no doubt about what was expedient in this case. He believed that he had the advantage of a perfectly clear mind, and there were no complications caused by the scriptures or conscience. He jumped down the throats of the indecisive members – “Ye know nothing at all!” “The only thing that we need to see is that our interests are in jeopardy. This man must die! Forget about his miracles, his character, his theology. Forget about his popularity with the ignorant masses. His life will forever be a danger to our agenda and privileges. I vote for the death of this Nazarene.” Like a sharp knife spiked down onto a table top, he pinned his opinion before the wavering crowd.
As we saw this morning, John was led of the Spirit to look at Caiaphas’ words as prophecy.
The man spoke wiser words than he knew. But for the sake of this evening’s message, let’s try to understand what Caiaphas personally intended. Let’s remind ourselves of who he was – the High Priest of the nation of Israel. He had Aaron’s mitre on his head, and centuries of illustrious tradition to inflate his ego. Ironically, it was one of his duties to preserve and pass on the Messianic prophecies. With his hands he was supposed to sacrifice the atonement and minister the covering over the sins of Israel. Justice and mercy should have found a large room in his heart. His ears should have been open to the faintest whisper of the voice of God.
But look at him – a crafty politician, scheming to maintain or exploit his office. He was blind to the beauty of the character of Christ and deaf to the doctrine of the Saviour. When he spoke people listened, but what they heard was unscriptural, unspiritual, undisguised selfishness. In calling for the death of the Saviour, he could not have possibly sunk more low.
Caiaphas could take only one point of view in regard to the greatest revelation that the world was ever given. And the reason for his failure was his own miserable personal interest – his position and his retirement fund. Whatever may have been the wisdom, or miracles, or character or revelation of God about Jesus, because He threatened this man’s position, and the futures of the rest of that council, he must die and be removed.
What a lesson there is in this man to anyone in pastoral, spiritual leadership. There is danger in the office and there is danger in the denomination. How many priests, popes and pastors have looked upon their religion as existing somehow for their personal advantage?
It doesn’t matter what the organization might be – a fellowship, a denomination, an association. If there is nothing more than a yearly meeting, or even monthly fellowship meetings, for the sake of encouragement and edification, there may be some good. But when that organization establishes a missionary retirement fund, 401k programs, and pastoral retirement villages, those men of God will often turn a blind eye to the organization’s growing heresy in order to maintain their future blessings.
How do you define “sin?” One possible way to define or describe “sin” is with the word “self.” What was Lucifer’s sin? He said in his heart, “I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north.” The sin of Adam and the sin of Eve were all about self – “I want to be as God knowing good and evil.” Cain’s sin was essentially selfishness once again. And once that seed starts to grow in a man’s heart, there is no telling where it will stop. The depths to which people will go in order to get their way is governed only by accidents and circumstances, because if necessary, we can fall all the way to murder. Self-interest; self-centeredness; selfishness are sins which we need to fight every day of our lives.
When this sin gains control of us, it will twist and turn and spin until all the cogs are worn off the gears of our conscience. Caiaphas had no concept of the depth to which he had fallen. No doubt, despite his desire to protect what he thought that was his, he probably had no idea that he was suggesting anything at all evil. The crime of the crucifixion was not considered to be criminal at least by this man. He was so focused on what was to his benefit that reason, sense and justice became extinct to him as the wooly mammoth. He will “wipe his mouth” and say “I have done no harm.”
But of course, despite the eternal plan of God, Caiaphas was guilty of horrendous sin. Jehovah was not sitting on the throne of this man’s life – he was. And whispering in his ear was his old friend Satan. But the Devil had his own agenda, and he didn’t care what happened to Caiaphas.
How essential it is to live day-by-day, moment-by-moment in surrender to the Christ and the will of the Lord. “I live, yet not I but Christ liveth in me.” “King of my life, I crown thee now, thine may the glory be.”