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Gospel of Mark, 83 - BEFORE CAIAPHAS (MARK 14:53-65)

By G.A. Chadwick

      "And they led Jesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes. And Peter had followed Him afar off, even within, into the court of the high priest; and he was sitting with the officers, and warming himself in the light of the fire. Now the chief priests and the whole council sought witness against Jesus to put Him to death; and found it not. For many bare false witness against Him, and their witness agreed not together. And there stood up certain, and bare false witness against Him, saying, We heard Him say, I will destroy this temple that is made with hands, and in three days I will build another made without hands. And not even so did their witness agree together. And the high priest stood up in the midst, and asked Jesus, saying, Answerest Thou nothing? what is it which these witness against Thee? But He held His peace and answered nothing. Again the high priest asked Him, and saith unto Him, Art Thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of man sitting at the right hand of power, and coming with the clouds of heaven. And the high priest rent his clothes, and saith, What further need have we of witnesses? Ye have heard the blasphemy: what think ye? And they all condemned Him to be worthy of death. And some began to spit on Him, and to cover His face, and to buffet Him, and to say unto Him, Prophesy: and the officers received Him with blows of their hands" MARK 14:53-65 (R.V.)

      WE have now to see the Judge of quick and dead taken from prison and judgment, the Preacher of liberty to the captives bound, and the Prince of Life killed. It is the most solemn page in earthly story; and as we read St. Mark's account, it will concern us less to reconcile his statements with those of the other three, than to see what is taught us by his especial manner of regarding it. For St. Mark is not writing a history but a Gospel, and his readers are Gentiles, for whom the details of Hebrew intrigue matter nothing, and the trial before a Galilean tetrarch would be only half intelligible.

      St. John, who had been an eye-witness, knew that the private inquiry before Annas was vital, for there the decision was taken which subsequent and more formal assemblies did but ratify. He therefore, writing last, threw this ray of explanatory light over all that the others had related. St. Luke recorded in the Acts (4:27) that the apostles recognized, in the consent of Romans and Jews, and of Herod and Pilate, what the Psalmist had long foretold, the rage of the heathen and the vain imagination of the peoples, and the conjunction of kings and rulers. His Gospel therefore lays stress upon the part played by all of these. And St. Matthew's readers could appreciate every fulfillment of prophecy, and every touch of local color. St. Mark offers to us the essential points: rejection and cruelty by His countrymen, rejection and cruelty over again by Rome, and the dignity, the elevation, the lofty silence and the dauntless testimony of his Lord. As we read, we are conscious of the weakness of His crafty foes, who are helpless and baffled, and have no resort except to abandon their charges and appeal to His own truthfulness to destroy Him.

      He shows us first the informal assembly before Caiaphas, whither Annas sent Him with that sufficient sign of his own judgment, the binding of His hands, and the first buffet, inflicted by an officer, upon His holy face. It was not yet daylight, and a formal assembly of the Sanhedrin was impossible. But what passed now was so complete a rehearsal of the tragedy, that the regular meeting could be disposed of in a single verse.

      There was confusion and distress among the conspirators. It was not their intention to have arrested Jesus on the feast day, at the risk of an uproar among the people. But He had driven them to do so by the expulsion of their spy, who, if they delayed longer, would be unable to guide their officers. And so they found themselves without evidence, and had to play the part of prosecutors when they ought to be impartial judges. There is something frightful in the spectacle of these chiefs of the religion of Jehovah suborning perjury as the way to murder; and it reminds us of the solemn truth, that no wickedness is so perfect and heartless as that upon which sacred influences have long been vainly operating, no corruption so hateful as that of a dead religion. Presently they would cause the name of God to be blasphemed among the heathen, by bribing the Roman guards to lie about the corpse. And the heart of Jesus was tried by the disgraceful spectacle of many false witnesses, found in turn and paraded against Him, but unable to agree upon any consistent charge, while yet the shameless proceedings were not discontinued. At the last stood up witnesses to pervert what He had spoken at the first cleansing of the temple, which the second cleansing had so lately recalled to mind. They represented Him as saying, "I am able to destroy this temple made with hands." - or perhaps, "I will destroy" it, for their testimony varied on this grave point - "and in three days I will build another made without hands." It was for blaspheming the Holy Place that Stephen died, and the charge was a grave one; but His words were impudently manipulated to justify it. There had been no proposal to substitute a different temple, and no mention of the temple made with hands. Nor had Jesus ever proposed to destroy anything. He had spoken of their destroying the Temple of His Body, and in the use they made of the prediction they fulfilled it.

      As we read of these repeated failures before a tribunal so unjust, we are led to suppose that opposition must have sprung up to disconcert them; we remember the councilor of honorable estate, who had not consented to their counsel and deed, and we think, What if, even in that hour of evil, one voice was uplifted for righteousness? What if Joseph confessed Him in the conclave, like the penitent thief upon the cross?

      And now the high priest, enraged and alarmed by imminent failure, rises in the midst, and in the face of all law cross-questions the prisoner, Answerest Thou nothing? What is it which these witness against Thee? But Jesus will not become their accomplice; He maintains the silence which contrasts so nobly with their excitement, which at once sees through their schemes and leaves them to fall asunder. And the urgency of the occasion, since hesitation now will give the city time to rise, drives them to a desperate expedient. Without discussion of His claims, without considering that some day there must be some Messiah, (else what is their faith and who are they?) they will treat it as blasphemous and a capital offense simply to claim that title. Caiaphas adjures Him by their common God to answer, Art thou the Christ, the Son of the Blessed? So then they were not utterly ignorant of the higher nature of the Son of David: they remembered the words, Thou art My Son, this day have I begotten Thee. But the only use they ever made of their knowledge was to heighten to the uttermost the Messianic dignity which they would make it death to claim. And the prisoner knew well the consequences of replying. But He had come into the world to bear witness to the truth, and this was the central truth of all. "And Jesus said, I am." Now Renan tells us that He was the greatest religious genius who ever lived, or probably ever shall live. Mill tells us that religion cannot be said to have made a bad choice in pitching on this Man as their ideal representative and guide of humanity. And Strauss thinks that we know enough of Him to assert that His consciousness was unclouded by the memory of any sin. Well then, if anything in the life of Jesus is beyond controversy, it is this, that the sinless Man, our ideal representative and guide, the greatest religious genius of the race, died for asserting upon oath that He was the Son of God. A good deal has been said lately, both wise and foolish, about Comparative Religion: is there anything to compare with this? Lunatics, with this example before their eyes, have conceived wild and dreadful infatuations. But these are the words of Him whose character had dominated nineteen centuries, and changed the history of the world. And they stand alone in the records of mankind.

      As Jesus spoke the fatal words, as malice and hatred lighted the faces of His wicked judges with a base and ignoble joy, what was His own thought? We know it by the warning that He added. They supposed themselves judges and irresponsible, but there would yet be another tribunal, with justice of a far different kind, and there they should occupy another place. For all that was passing before His eyes, so false, hypocritical and murderous, there was no lasting victory, no impunity, no escape: "Ye shall see the Son of man sitting at the right hand of power and coming with the clouds of heaven." Therefore His apostle Peter tells us that in this hour, when He was reviled and reviled not again, "He committed Himself to Him that judgeth righteously" (I Peter 2:23).

      He had now quoted that great vision in which the prophet Daniel saw Him brought near unto the Ancient of Days, and invested with an everlasting dominion (Dan. 7:13, 14). But St. Matthew adds one memorable word. He did not warn them, and He was not Himself sustained, only by the mention of a far-off judgment: He said they should behold Him thus "henceforth." And that very day they saw the veil of their temple rent, felt the world convulsed, and remembered in their terror that He had foretold His own death and His resurrection, against which they had still to guard. And in the open sepulcher, and the supernatural vision told them by its keepers, in great and notable miracles wrought by the name of Jesus, in the desertion of a great multitude even of priests, and their own fear to be found fighting against God, in all this the rise of that new power was thenceforth plainly visible, which was presently to bury them and their children under the ruins of their temple and their palaces. But for the moment the high-priest was only relieved; and he proceeded, rending his clothes, to announce his judgment, before consulting the court, who had no further need of witnesses, and were quite content to become formally the accusers before themselves. The sentence of this irregular and informal court was now pronounced, to fit them for bearing part, at sunrise, in what should be an unbiased trial; and while they awaited the dawn Jesus was abandoned to the brutality of their servants, one of whom He had healed that very night. They spat on the Lord of Glory. They covered His face, an act which was the symbol of a death sentence (Esther 7:8), and then they buffeted Him, and invited Him to prophesy who smote Him. And the officers "received Him" with blows.

      What was the meaning of this outburst of savage cruelty of men whom Jesus had never wronged, and some of whose friends must have shared His superhuman gifts of love? Partly it was the instinct of low natures to trample on the fallen, and partly the result of partisanship. For these servants of the priests must have seen many evidences of the hate and dread with which their masters regarded Jesus. But there was doubtless another motive. Not without fear, we may be certain, had they gone forth to arrest at midnight the Personage of whom so many miraculous tales were universally believed. They must have remembered the captains of fifty whom Elijah consumed with fire. And in fact there was a moment when they all fell prostrate before His majestic presence. But now their terror was at an end: He was helpless in their hands; and they revenged their fears upon the Author of them.

      Thus Jesus suffered shame to make us partakers of His glory; and the veil of death covered His head, that He might destroy the face of the covering cast over all peoples, and the veil that was spread over all nations. And even in this moment of bitterest outrage He remembered and rescued a soul in the extreme of jeopardy, for it was now that the Lord turned and looked upon Peter.

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See Also:
   Gospel of Mark, 1 - THE BEGINNING OF THE GOSPEL (MARK 1:1-6)
   Gospel of Mark, 2 - AT THE JORDAN (MARK 1:7-11)
   Gospel of Mark, 3 - AT THE JORDAN cont. (MARK 1:7-11)
   Gospel of Mark, 4 - THE TEMPTATION (MARK 1:12,13)
   Gospel of Mark, 6 - TEACHING WITH AUTHORITY (MARK 1:21,22)
   Gospel of Mark, 7 - MIRACLES (MARK 1:23)
   Gospel of Mark, 8 - THE DEMONIAC (MARK 1:23-28)
   Gospel of Mark, 9 - A GROUP OF MIRACLES (MARK 1:29-34)
   Gospel of Mark, 10 - JESUS IN SOLITUDE (MARK 1:35-39)
   Gospel of Mark, 11 - THE LEPER (MARK 1:40-45)
   Gospel of Mark, 12 - THE SICK OF THE PALSY (MARK 2:1-12)
   Gospel of Mark, 13 - THE SON OF MAN (MARK 2:10)
   Gospel of Mark, 14 - THE CALL AND FEAST OF LEVI (MARK 2:13-17)
   Gospel of Mark, 16 - THE SABBATH (MARK 2:23-28)
   Gospel of Mark, 17 - THE WITHERED HAND (MARK 3:1-6)
   Gospel of Mark, 18 - THE CHOICE OF THE TWELVE (MARK 3:7-19)
   Gospel of Mark, 19 - CHARACTERISTICS OF THE TWELVE (MARK 3:14-19)
   Gospel of Mark, 20 - THE APOSTLE JUDAS (MARK 3:19)
   Gospel of Mark, 21 - CHRIST AND BEELZEBUB (MARK 3:20-27)
   Gospel of Mark, 22 - "ETERNAL SIN" (MARK 3:28,29)
   Gospel of Mark, 23 - THE FRIENDS OF JESUS (MARK 3:31-35)
   Gospel of Mark, 24 - THE PARABLES (MARK 4:1,2,10-13)
   Gospel of Mark, 25 - THE SOWER (MARK 4:3-9,14-20)
   Gospel of Mark, 26 - THE SOWER cont. (MARK 4:3-9,14-20)
   Gospel of Mark, 27 - LAMP AND STAND (MARK 4:21-25)
   Gospel of Mark, 28 - THE SEED GROWING SECRETLY (MARK 4:26-29)
   Gospel of Mark, 29 - THE MUSTARD SEED (MARK 4:30-34)
   Gospel of Mark, 30 - FOUR MIRACLES (MARK 4:39)
   Gospel of Mark, 31 - THE TWO STORMS (MARK 4:35-41)
   Gospel of Mark, 32 - THE DEMONIAC OF GADARA (MARK 5:1-20)
   Gospel of Mark, 33 - THE MEN OF GADARA (MARK 5:14-20)
   Gospel of Mark, 34 - WITH JAIRUS (MARK 5:21-43)
   Gospel of Mark, 35 - WITH JAIRUS cont. (MARK 5:21-43)
   Gospel of Mark, 36 - REJECTED IN HIS OWN COUNTRY (MARK 6:1-6)
   Gospel of Mark, 37 - THE MISSION OF THE TWELVE (MARK 6:7-13)
   Gospel of Mark, 38 - HEROD (MARK 6:14-29)
   Gospel of Mark, 39 - BREAD IN THE DESERT (MARK 6:30-46)
   Gospel of Mark, 40 - UNWASHEN HANDS (MARK 6:53-7:13)
   Gospel of Mark, 41 - THINGS WHICH DEFILE (MARK 7:14-23)
   Gospel of Mark, 42 - THE CHILDREN AND THE DOGS (MARK 7:24-30)
   Gospel of Mark, 43 - THE DEAF AND DUMB MAN (MARK 7:31-37)
   Gospel of Mark, 44 - THE FOUR THOUSAND (MARK 8:1-10)
   Gospel of Mark, 45 - THE LEAVEN OF THE PHARISEES (MARK 8:11-21)
   Gospel of Mark, 46 - MEN AS TREES (MARK 8:22-26)
   Gospel of Mark, 47 - THE CONFESSION AND THE WARNING (MARK 8:27-32)
   Gospel of Mark, 48 - THE REBUKE OF PETER (MARK 8:32-9:1)
   Gospel of Mark, 49 - THE TRANSFIGURATION (MARK 9:2-8)
   Gospel of Mark, 50 - THE DESCENT FROM THE MOUNT (MARK 9:9-13)
   Gospel of Mark, 51 - THE DEMONIAC BOY (MARK 9:14-29)
   Gospel of Mark, 52 - JESUS AND THE DISCIPLES (MARK 9:28-37)
   Gospel of Mark, 53 - OFFENSES (MARK 9:38-50)
   Gospel of Mark, 54 - DIVORCE (MARK 10:1-12)
   Gospel of Mark, 55 - CHRIST AND LITTLE CHILDREN (MARK 10:13-16)
   Gospel of Mark, 56 - THE RICH INQUIRER (MARK 10:17-22)
   Gospel of Mark, 57 - WHO THEN CAN BE SAVED? (MARK 10:23-31)
   Gospel of Mark, 58 - CHRIST'S CUP AND BAPTISM (MARK 10:35-40)
   Gospel of Mark, 59 - THE LAW OF GREATNESS (MARK 10:41-45)
   Gospel of Mark, 60 - BARTIMAEUS (MARK 10:46-52)
   Gospel of Mark, 61 - THE TRIUMPHANT ENTRY (MARK 11:1-11)
   Gospel of Mark, 62 - THE BARREN FIG-TREE (MARK 11:12-14,20-25)
   Gospel of Mark, 63 - THE SECOND CLEANSING OF THE TEMPLE (MARK 11:15-19)
   Gospel of Mark, 64 - THE BAPTISM OF JOHN, WHENCE WAS IT? (MARK 11:27-33)
   Gospel of Mark, 65 - THE HUSBANDMEN (MARK 11:1-12)
   Gospel of Mark, 66 - THE TRIBUTE MONEY (MARK 12:13-17)
   Gospel of Mark, 67 - CHRIST AND THE SADDUCCEES (MARK 12:18-27)
   Gospel of Mark, 68 - THE DISCERNING SCRIBE (MARK 12:28-34)
   Gospel of Mark, 69 - DAVID'S LORD (MARK 12:35-40)
   Gospel of Mark, 70 - THE WIDOW'S MITE (MARK 12:41-44)
   Gospel of Mark, 71 - THINGS PERISHING AND THINGS STABLE (MARK 13:1-7)
   Gospel of Mark, 72 - THE IMPENDING JUDGMENT (MARK 13:8-16)
   Gospel of Mark, 73 - THE CRUSE OF OINTMENT (MARK 14:1-9)
   Gospel of Mark, 74 - THE TRAITOR (MARK 14:10-16)
   Gospel of Mark, 75 - THE SOP (MARK 14:17-21)
   Gospel of Mark, 76 - BREAD AND WINE (MARK 14:22-25)
   Gospel of Mark, 77 - BREAD AND WINE cont. (MARK 14:22-25)
   Gospel of Mark, 78 - THE WARNING (MARK 14:26-31)
   Gospel of Mark, 79 - IN THE GARDEN (MARK 14:32-42)
   Gospel of Mark, 80 - THE AGONY (MARK 14:34-42)
   Gospel of Mark, 81 - THE AGONY cont. (MARK 14:34-42)
   Gospel of Mark, 82 - THE ARREST (MARK 14:43-52)
   Gospel of Mark, 83 - BEFORE CAIAPHAS (MARK 14:53-65)
   Gospel of Mark, 84 - THE FALL OF PETER (MARK 14:66-72)
   Gospel of Mark, 85 - PILATE (MARK 15:1-20)
   Gospel of Mark, 86 - CHRIST CRUCIFIED (MARK 15:21-32)
   Gospel of Mark, 87 - THE DEATH OF JESUS (MARK 15:33-41)
   Gospel of Mark, 88 - CHRIST RISEN (MARK 16:1-18)
   Gospel of Mark, 89 - THE ASCENSION (MARK 16:19-20)


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