I. THE CHAMBER OF THE PRIESTS

We use the expression "chamber of the _priests_." In the Gospel narrative, however, this division of the Sanhedrin bears a more imposing t.i.tle. Matthew, Mark, and the other Evangelists, designate it by the following names: the council _of the high priests_, and the council _of the princes of the priests_.[185]

But we may ask, Why is this pompous name given to this chamber by the Evangelists? Is this not an error on their part? An a.s.sembly of priests seems natural, but how can there be an a.s.sembly of high priests, since according to the Mosaic inst.i.tution there could be only one high priest, whose office was tenable for life. There is, however, neither an error nor an undue amplification on the part of the Gospel narrators; and we may also add here that both Talmuds positively speak of an a.s.sembly of high priests.[186] But how, then, can we account for the presence of several high priests at the same time in the Sanhedrin? Here is the explanation, to the shame of the Jewish a.s.sembly:

For nearly a century a detestable abuse prevailed, which consisted in the arbitrary nomination and deposition of the high priest. The high priesthood, which for fifteen centuries had been preserved in the same family, being hereditary according to the divine command,[187] had at the time of Christ's advent become an object of commercial speculation.

Herod commenced these arbitrary changes,[188] and after Judea became one of the Roman conquests the election of the high priest took place almost every year at Jerusalem, the procurators appointing and deposing them in the same manner as the praetorians later on made and unmade emperors.[189] The Talmud speaks sorrowfully of this venality and the yearly changes of the high priest.

This sacred office was given to the one that offered the most money for it, and mothers were particularly anxious that their sons should be nominated to this dignity.[190]

The expression, "_the council of the high priests_," used by the Evangelists to designate this section of the Sanhedrin, is therefore rigorously correct; for at the time of the trial of Christ there were about twelve ex-high priests, who still retained the honorable t.i.tle of their charge, and were, by the right of that t.i.tle, members of the high tribunal. Several ordinary priests were also included in this chamber, but they were in most cases related to the high priests; for in the midst of the intrigues by which the sovereign pontificate was surrounded in those days, it was customary for the more influential of the chief priests to bring in their sons and allies as members of their chamber.

The spirit of caste was very powerful, and as M. Derembourg, a modern Jewish savant, has remarked: "_A few priestly, aristocratic, powerful, and vain families, who cared for neither the dignity nor the interests of the altar, quarreled with each other respecting appointments, influence, and wealth_."[191]

To sum up, we have, then, in this first chamber a double element--high priests and ordinary priests. We shall now make them known by their names and characters, and indicate the sources whence the information has been obtained.

CAIAPHAS, high priest then in office. He was the son-in-law of Ananos, and exercised his office for eleven years--during the whole term of Pilate's administration (25-36 A.D.). It is he who presided over the Sanhedrin during this trial, and the history of the Pa.s.sion as given by the Evangelists is sufficient to make him known to us. (See Matt. xxvi.

3; Luke iii. 2, etc.; Jos., "Ant.," B. XVIII. C. II. 2.)

ANANOS held the office of high priest for seven years under Coponius, Ambivus, and Rufus (7-11 A.D.). This personage was the father-in-law of Caiaphas, and although out of office was nevertheless consulted on matters of importance. It may be said, indeed, that in the midst of the instability of the sacerdotal office he alone preserved in reality its authority. For fifty years this high office remained without interruption in his family. Five of his sons successively a.s.sumed its dignity. This family was even known as the "sacerdotal family," as if this office had become hereditary in it. Ananos had charge also of the more important duties of the Temple, and Josephus says that he was considered the most fortunate man of his time. He adds, however, that the spirit of this family was haughty, audacious, and cruel. (Luke iii.

2; John xviii. 13, 24; Acts iv. 6; Jos., "Ant.," B. XV. C. III 1; XX.

IX. 1, 3; "Jewish Wars," B. IV. V. 2, 6, 7.)

ELEAZAR was high priest during one year, under Valerius Grattus (23-24 A.D.). He was the eldest son of Ananos. (Jos., "Ant.," B. XVIII. II. 2.)

JONATHAN, son of Ananos, simple priest at that time, but afterwards made high priest for one year in the place of Caiaphas when the latter was deposed, after the disgrace of Pilate, by Vitellius, Governor-general of Syria (37 A.D.). (Jos., "Ant.," B. XVIII. IV. 3.)

THEOPHILUS, son of Ananos, simple priest at that time, but afterwards made high priest in the place of his brother Jonathan, who was deposed by Vitellius. Theophilus was in office five years (38-42 A.D.). (Jos., "Ant.," B. XIX. VI. 2; Munk, "Hist. de la Palestine," p. 568.)

MATTHIAS, son of Ananos. Simple priest; afterwards high priest for two years (42-44 A.D.). He succeeded Simon Cantharus, who was deposed by King Herod Agrippa. (Jos., "Ant.," XIX. VI. 4.)

ANa.n.u.s, son of Ananos. Simple priest at the time; afterwards made high priest by Herod Agrippa after the death of the Roman governor, Portius Festus (63 A.D.). Being a Sadducee of extravagant zeal, he was deposed at the end of three months by Alba.n.u.s, successor of Portius Festus, for having illegally condemned the apostle James to be stoned. (Acts xxiii.

2, xxiv. 1; Jos., "Ant.," B. XX. IX. 1.)

JOAZAR, high priest for six years during the latter days of Herod the Great and the first years of Archelaus (4 B.C.-2 A.D.). He was the son of Simon Boethus, who owed his dignity and fortune to the following dishonorable circ.u.mstance, as related by Josephus the historian: "There was one Simon, a citizen of Jerusalem, the son of Boethus, a citizen of Alexandria and a priest of great note there. This man had a daughter, who was esteemed the most beautiful woman of that time. And when the people of Jerusalem began to speak much in her commendation, it happened that Herod was much affected by what was said of her; and when he saw the damsel he was smitten with her beauty. Yet did he entirely reject the thought of using his authority to abuse her ... so he thought it best to take the damsel to wife. And while Simon was of a dignity too inferior to be allied to him, but still too considerable to be despised, he governed his inclinations after the most prudent manner by augmenting the dignity of the family and making them more honorable. Accordingly he forthwith deprived Jesus, the son of Phabet, of the high priesthood, and conferred that dignity on Simon." Such, according to Josephus, is the origin--not at all of a supernatural nature--of the call to the high priesthood of Simon Boethus and his whole family. Simon, at the time of this trial, was already dead; but Joazar figured in it with two of his brothers, one of whom was, like himself, an ex-high priest. (Jos., "Ant.," B. XV. IX. 3; XVII. VI. 4; XVIII. I. 1; XIX. VI. 2.)

ELEAZAR, second son of Simon Boethus. He succeeded his brother Joazar when the latter was deprived of that function by King Archelaus (2 A.D.). Eleazar was high priest for a short time only, the same king deposing him three months after his installation. (Jos., "Ant.," B.

XVII. XIII. 1; XIX. VI. 2.)

SIMON CANTHARUS, third son of Simon Boethus. Simple priest at the time; was afterwards made high priest by King Herod Agrippa (42 A.D.), who, however, deposed him after a few months. (Jos., "Ant.," B. XIX. VI. 2, 4.)

JESUS _ben_ SIE succeeded Eleazar to the high priesthood, and held the office for five or six years (1-6 A.D.) under the reign of Archelaus.

(Jos., "Ant.," XVII. XIII. 1.)

ISMAEL _ben_ PHABI. High priest for nine years under procurator Valerius Grattus, predecessor of Pontius Pilate. He was considered, according to the rabbins, the handsomest man of his time. The effeminate love of luxury of this chief priest was carried to such an extent that his mother, having made him a tunic of great price, he deigned to wear it once, and then consigned it to the public wardrobe, as a grand lady might dispose of a robe which no longer pleased her caprices. ("Talmud,"

"Pesachim," or "of the Pa.s.sover," fol. 57, verso; "Yoma," or "the Day of Atonement," fol. 9, verso; 35, recto; Jos., "Ant.," XVIII. II. 2; XX.

VIII. 11; Bartolocci, "Grand Bibliotheque Rabbinique," T. III. p. 297; Munk, "Palestine," pp. 563, 575.)

SIMON _ben_ CAMITHUS, high priest during one year under procurator Valerius Grattus (24-25 A.D.). This personage was celebrated for the enormous size of his hand, and the Talmud relates of him the following incident: On the eve of the day of atonement it happened, in the course of a conversation which he had with Arathus, King of Arabia--whose daughter Herod Antipas had just married--that some saliva, coming out of the mouth of the king, fell on the robe of Simon. As soon as the king left him, he hastened to divest himself of it, considering it desecrated by the circ.u.mstance, and hence unworthy to be worn during the services of the following day. What a remarkable instance of Pharisaical purity and charity! ("Talmud," "Yoma," or "the Day of Atonement," fol. 47, verso; Jos., "Ant.," XVIII. II. 2; Derembourg, "Essai sur l'histoire,"

p. 197, n. 2.)

JOHN, simple priest. He is made known to us through the Acts of the Apostles. "And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together in Jerusalem." (Acts iv. 6.)

ALEXANDER, simple priest; also mentioned in the Acts of the Apostles in the pa.s.sage above quoted. Josephus also makes mention of him, and says that he afterwards became an _Alabarch_--that is to say, first magistrate of the Jews in Alexandria. That he was very rich is to be learned from the fact that King Herod Agrippa asked and obtained from him the loan of two hundred thousand pieces of silver. (Acts iv. 6; Jos., "Ant.," XVIII. VI. 3; XX. V. 2; Petri Wesselingii, "Diatribe de Judaeorum Archontibus," Trajecti ad Rhenum, pp. 69-71.)

ANANIAS _ben_ NEBEDEUS, simple priest at that time; was elected to the high priesthood under procurators Ventideus, c.u.ma.n.u.s, and Felix (48-54 A.D.). He is mentioned in the Acts of the Apostles and by Josephus. It was this high priest who delivered the apostle Paul to procurator Felix.

"Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul." (Acts xxiv. 1.) According to Jewish tradition, this high priest is chiefly known for his excessive gluttony. What the Talmud says of his voracity is quite phenomenal. It mentions three hundred calves, as many casks of wine, and forty pairs of young pigeons as having been brought together for his repast. ("Talmud," Bab., "Pesachim," or "of the Pa.s.sover," fol.

57, verso; "Kerihoth," or "Sins which Close the Entrance to Eternal Life," fol. 28, verso; Jos., "Ant.," XX. V. 2; Derembourg, work quoted above, pp. 230, 234; Munk, "Palestine," p. 573, n. 1.)

HELCIAS, simple priest, and keeper of the treasury of the Temple. It is probably from him that Judas Iscariot received the thirty pieces of silver, the price of his treason. (Jos., "Ant.," XX. VIII. 11.)

SCEVA, one of the princ.i.p.al priests. He is spoken of in the Acts apropos of his seven sons, who gave themselves up to witchcraft. (Acts xix. 13, 14.)

Such are the chief priests that const.i.tuted the first chamber of the Sanhedrin at the time of the trial of Christ.

From the doc.u.ments which we have consulted and the resume which we have just given, we gather:

1. That several of the high priests were personally dishonorable.

2. That all these high priests, who succeeded each other annually in the Aaronic office in utter disregard of the order established by G.o.d, were but miserable intruders. We trust that these expressions will not offend our dear Israelitish readers, for they are based on the statements of eminent and zealous Jewish writers.

To begin with Josephus the historian. Although endeavoring to conceal as much as possible the shameful acts committed by the priests composing this council, yet he was unable, in a moment of disgust, to refrain from stigmatizing them. "About this time," he says, "there arose a sedition between the high priests and the princ.i.p.al men of the mult.i.tude of Jerusalem, each of which a.s.sembled a company of the boldest sort of men, and of those that loved innovations, and became leaders to them. And when they struggled together they did it by casting reproachful words against one another, and by throwing stones also. And there was n.o.body to reprove them; but these disorders were done after a licentious manner in the city, as if it had no government over it. And such was the impudence and boldness that had seized on the high priests that they had the hardness to send their servants into the threshing-floors, to take away those t.i.thes that were due the [simple] priests. Insomuch that the poorest priests died of want."[192] Such are the acts, the spirit of equity and kindness, that characterized the chief judges of Christ! But the Talmud goes farther still. This book, which ordinarily is not sparing of eulogies on the people of our nation, yet, considering separately and by name, as we have done, the high priests of that time, it exclaims: "What a plague is the family of Simon Boethus; cursed be their lances! What a plague is the family of Ananos; cursed be their hissing of vipers! What a plague is the family of Cantharus; cursed be their pens! What a plague is the family of Ismael ben Phabi; cursed be their fists! They are high priests themselves, their sons are treasurers, their sons-in-law are commanders, and their servants strike the people with staves."[193] The Talmud continues: "The porch of the sanctuary cried out four times. The first time, Depart from here, descendants of Eli;[194] ye pollute the Temple of the Eternal! The second time, Let Issachar ben Keifar Barchi depart from here, who polluteth himself and profaneth the victims consecrated to G.o.d![195] The third time, Widen yourselves, ye gates of the sanctuary, and let Israel ben Phabi the willful enter, that he may discharge the functions of the priesthood! Yet another cry was heard, Widen yourselves, ye gates, and let Ananias ben Nebedeus the gourmand enter, that he may glut himself on the victims!" In the face of such low morality, avowed by the least to be suspected of our own nation, is it possible to restrain one's indignation against those who sat at the trial of Christ as members of the chamber of priests? This indignation becomes yet more intense when one remembers that an ambitious hypocrisy, having for its aim the domineering over the people, had perverted the law of Moses in these men. The majority of the priests belonged, in fact, to the Pharisaic order, the members of which sect made religion subservient to their personal ambition; and in order to rule over the people with more ease, they used religion as a tool to effect this purpose, enc.u.mbering the law of Moses with exaggerated precepts and insupportable burdens which they strenuously imposed upon others, but failed to observe themselves.

Can we, then, be astonished at the murderous hatred which these false and ambitious men conceived for Christ? When his words, sharper than a sword, exposed their hypocrisy and displayed the corrupt interior of these whitened sepulchers wearing the semblance of justice, the hatred they already cherished for him grew to a frenzied intensity. They never forgave him for having publicly unmasked them. Hypocrisy never forgives that.

Such were the men composing the council of priests, when the Sanhedrin a.s.sembled to judge Christ. Were we not justified in forming of them an unfavorable opinion?... But let us pa.s.s on to the second chamber, viz., the chamber of the scribes.

II. CHAMBER OF THE SCRIBES

Let us recall in a few words who the scribes were. Chosen indiscriminately among the Levites and laity, they formed the _corps savant_ of the nation; they were doctors in Israel, and were held in high esteem and veneration. It is well known what respect the Jews, and the Eastern nations generally, have always had for their _wise men_.

Next to the chamber of the priests, that of the scribes was the most important. But from information gathered from the doc.u.ments to which we have already referred, we are constrained to affirm that, with a few individual exceptions, this chamber was no better than that of the priests.

The following is a list of the names and histories of the _wise men_ who composed the chamber of the scribes at the trial of Christ:

GAMALIEL, surnamed the ancient. He was a very worthy Israelite, and his name is spoken of with honor in the Talmud as well as in the Acts of the Apostles. He belonged to a n.o.ble family, being a grandson of the famous Hillel, who, coming from Babylon forty years before Christ, taught with such brilliant success in Jerusalem. Gamaliel acquired so great a reputation among his people for his scientific acquirements that the Talmud could say of him: "_With the death of Rabbi Gamaliel the glory of the law has departed._" It was at the feet of this doctor that Saul, afterwards Paul the apostle, studied the law and Jewish traditions, and we know how he gloried in this fact. Gamaliel had also among his disciples Barnabas and Stephen, the first martyr for the cause of Christ. When the members of the Sanhedrin discussed the expediency of putting the apostles to death, this worthy Israelite prevented the pa.s.sing of the sentence by p.r.o.nouncing these celebrated words: "Ye men of Israel, take heed to yourselves what ye intend to do as touching these men.... And now I say unto you, refrain from these men, and let them alone; for if this counsel be of men it will come to naught; but if it be of G.o.d ye cannot overthrow it; lest haply ye be found even to fight against G.o.d." Gamaliel died nineteen years after Christ (52 A.D.).

(Acts v. 34-39; xxii. 3; Mishna, "Sotah," or "the Woman Suspected of Adultery," C. IX.; "Sepher Juchasin," or "the Book of the Ancestors," p.

53; David Ganz, "Germe de David ou Chronologie" to 4768; Bartolocci, "Bibliotheca magna Rabbinica," T. i. pp. 727-732.)

SIMON, son of Gamaliel, like his father, had a seat in the a.s.sembly. The rabbinical books speak of him in the highest terms of eulogy. The Mishna, for instance, attributes to him this sentence: "Brought up from my infancy among learned men, I have found nothing that is of greater value to man than silence. Doctrines are not the chief things, but work.

He who is in the habit of much talking falls easily into error." This Simon became afterwards the intimate friend of the too celebrated bandit, John of Giscala, whose excesses and cruelty toward the Romans, and even the Jews, caused t.i.tus to order the pillaging of Jerusalem.

Simon was killed in the last a.s.sault in 70 A.D. (David Ganz, "Chronologie" to 4810; Mishna, "Aboth," or "of the Fathers," C. I.; "Talmud," Jerusalem, "Berachoth," or "of Blessings," fol. 6, verso; "Historia Docorium Misnicorum," J. H. Otthonis, pp. 110-113; De Champagny, "Rome et la Judee," T. ii. 86-171.)

ONKELOS was born of heathen parents, but embraced Judaism, and became one of the most eminent disciples of Gamaliel. He is the author of the famous Chaldaic paraphrase of the Pentateuch. Although the rabbinical books do not mention him as a member of the Sanhedrin, yet it is highly probable that he belonged to that body, his writings and memory having always been held in great esteem by the Jews; even at the present day every Jew is enjoined to read weekly a portion of his version of the books of Moses. Onkelos carried the Pharisaical intolerance to the last degree. Converted from idolatry to Judaism, he hated the Gentiles to such an extent that he cast into the Dead Sea, as an object of impurity, the sum of money that he had inherited from his parents. We can easily understand how that, with such a disposition, he would not be favorably inclined toward Jesus, who received Gentiles and Jews alike. ("Talmud,"

"Megilla," or "Festival of Esther," fol. 3, verso; "Baba-bathra," or "the Last Gate," fol. 134, verso; "Succa," or "the Festival of Tabernacles," fol. 28, verso; "Thosephthoth," or "Supplements to the Mishna," C. v.; Rabbi Gedalia, "Tzaltzeleth Hakkabalah," or "the Chain of the Kabalah," p. 28; "Histor. Doct. Misnic.," p. 110; De Rossi, "Dizionario degli Autori Ebrei," p. 81.)

JONATHAN _ben_ UZIEL, author of a very remarkable paraphrase of the Pentateuch and the Prophets. There is a difference of opinion regarding the precise time at which he lived. Some place it several years before Christ; others at the time of Christ. We believe, however, that not only was he contemporary with Christ, but that he was also one of his judges.

In support of our a.s.sertion we give the two following proofs, which we think indisputable: 1. Jonathan, the translator of the Prophets, has purposely omitted Daniel, which omission the Talmud explains as due to the special intervention of an angel who informed him that the manner in which the prophet speaks of the death of the Messiah coincided too exactly with that of Jesus of Nazareth. Now, since Jonathan has intentionally left out the prophecies of Daniel on account of their coincidence with the death of Christ, it proves that he could not have lived before Christ, but must have been contemporary with him. 2. In comparing the paraphrase of Onkelos with that of Jonathan, we find that the latter had made use of the work of the former, who lived in the time of Christ. Examples may be found in Deut. xxii. 5, Judges v. 26, Num.

xxi. 28, 29. If, then, Jonathan utilized the work of Onkelos, who lived in the time of Christ, the fact proves beyond question that he could not have lived before Christ. The Talmudists, in order to reward this person for having, through his hatred of Christ, erased the name of Daniel from the roll of prophets, eulogize him in the most absurd manner. They relate that while engaged in the study of the law of G.o.d, the atmosphere which surrounded him, and came in contact with the light of his understanding, so caught fire from his fervor that the birds, silly enough to be attracted toward it, were consumed immediately. ("Talmud,"

"Succa," or "the Festival of Tabernacles," fol. 28, verso; David Ganz, "Chronol." 4728; Gesenius, "Comm. on Isaiah," Part I. p. 65; Zunz, "Culte divin des Juifs," Berlin, 1832, p. 61; Derembourg, work quoted above, p. 276; Hanneburg, "Revelat Bibliq.," ii. 163, 432.)