The Parish Church of St John-at-Hampstead

One of the oldest cities of the world, built atop a plateau in the mountains. Its shining limestone walls have always made the Holy City  a dazzling spectacle to behold. At the turning of the eras it stands every bit as magnificent  as any other Greco-Roman metropolis. Newly expanded Temple, theatres, baths and gymnasia. A highly cultured cosmopolitan society, the lingua franca Greek, a territory of the Macedonian empire and its descendants, now Rome.
Rome trusts the wealthy.   Under the oversight of a Roman procurator in Ceasarea Maritima,  Rome has given government of this unusual people  to their religious authorities based at the Temple in Jerusalem. The Sadduccees of ancient priestly lineage, and the scribes steeped in Torah. They formed most of seventy members of the Sanhedrin or Council which assisted the High Priest in administration of his authority. A few on the Council came from the comparatively new lay order,  the Pharisees, teachers of the Law in the synagogue.  An institution which had emerged during a brief period of independence under Hasmonean monarchy two hundred years earlier.  Priesthood was hereditary and there were many thousands of priests, vying with each other and the Romans for preferment. Rome had retained the right of appointment to the post of High Priest, a role that had once been hereditary and life-long. Now the occupant of this role was removed and replaced with great frequency, though having once held office, you were allowed to retain the title.
This aristocratic religious elite did well out of the system, enjoying all the delights Rome had to offer.
Caiaphas – the Greek form of his Jewish name, Joseph,  Caiaphas was rich enough to marry into the powerful family of Annas, the first high priest to be appointed in the newly formed Roman province of Judea. Although himself deposed ten years later by the then Roman procurator, he remained a highly influential political figure,  his son-in-law who succeeded him, in many ways his puppet.  Mark does not name the High Priest to whom Jesus is taken, but in John’s gospel we are told Jesus was taken first to Annas  and only then sent before Caiaphas, named as High Priest in the other gospels. Nevertheless, Caiaphas is also a canny political operator. The ruling elite in Jerusalem have much to defend – and much to lose. The servicing of the Temple and the many pilgrims to Jerusalem  brought rich revenues for those involved.  As well as revenue from tithes and increasing land ownership. The Roman status quo was doing very nicely for them, thank you! In contrast Galilee was a wild barbaric outpost from Jerusalem, the people impoverished and rebellious. The whole world may be going after him, but Jesus can be dismissed as of no account because he is from Nazareth.
Jesus himself divides opinion in a different way. The scribes and the Pharisees repeatedly seek him out to challenge his teaching and his authority. Here is a man with deep knowledge of Torah and the Prophets – yet it seems, he holds so lightly to the Law, if not downright breaks it. Just what authority does he have to question the theology and practice of the Temple? What does it mean that Jesus, as the Baptiser, proclaims forgiveness of sins apart from the Temple!
This Nazarene has attracted many followers – from all sections of society – in Galilee, and in Jerusalem and Judea. The rich and powerful as well as the poor. Even his opponents cannot resist the kudos of having Jesus as their dinner guest! Now many have journeyed with him to keep Passover in Jerusalem. They have celebrated his triumphal entry to the city – riding on a donkey.  The King of Peace is here! Angered by the exploitation of the poor, in the Temple precinct he turns over the tables of the money-changers!  Jerusalem is thronging with pilgrims from all over the known world. Jesus’ passion to set his people free burns within him. Free from the burden of sin, free from the burdens laid upon them by religious authorities who, rather than serve the people, collaborate with the occupying forces to exploit them. Ever the pattern of civilisation since city states first emerged five thousand years ago: society run by an elite at the top controlling the wealth generated by the labour of the many. A system legitimated by religion. Jesus’ person and teaching are dangerously rocking this world.
As in every society where the status quo appears threatened by a charismatic newcomer speaking with a different voice, those with power gather to urgently work out how the situation can be contained, dealt with. And indeed, the reality of Jesus’ presence is revolutionary, personal revolution and societal revolution. In the Kingdom of God the first shall be last, and the last first. Last night we remembered how Jesus, Lord and Teacher, took the role of a servant to wash his disciples feet.
 John’s gospel tells us Caiaphas has his solution already planned. It is better that one person should die than many. The argument of many a tyrant, that however brutal their regime, change may lead to disorder, and order at any price is better than anarchy. This canny operator understands only too well the Procurator’s fear of the mayhem, death and destruction of an uprising among the people which may end with his own demise!  Emotions run high at Passover.  Not difficult to whip up a crowd to do your bidding. Forget this is illegal, question your man overnight, sort out the charges, all set for the morning to carry the matter further. Not allowed to go to trial during the festival?  No worry about that. Who is there to question Caiaphas?  He knows how to manipulate.  He’ll get this upstart crucified.  Let’s see how the people feel about him then.
Caiaphas has his line of approach ready. Hasn’t Jesus made statements about destroying the Temple?  Witnesses can testify to it.  What is his answer? Jesus has indeed spoken of the Temple and its coming destruction.  Destruction as the inevitable consequence of its authority’s corruption.  Not that he will destroy it.  Jesus remains silent.  Legally before the council there must be at least two witnesses whose testimonies agree.  None of the testimony of Caiaphas’ witnesses agrees.  And Mark is at pains to tell us this four times over! Another strategy is needed.  Now Caiaphas goes for a confession:  Are you the Messiah?  Jesus’ reply is ambiguous. He responds with the potent phrase:  I am.  The discrete phrase which hints at a claim to divinity. However, from the Greek this statement could equally be rendered:  Am I?  In Matthew and Luke Jesus deflects the question without such assertion, before, as in Mark, he rather goes on to declare: “You will see the Son of Man seated at the right hand of the Power”
Jesus here is quoting from the visions of Daniel. One of those visions is that of divine judgement against all empires, past, present and future, the ultimate triumph of order over chaos. Daniel concludes his vision with the statement: “As I watched I saw one like a Son of Man coming with the clouds of heaven. And he came to the Ancient One and was presented before him. To him was given dominion and glory and kingship …” It is this title which Jesus ascribes to himself. In this way he avoids the implications of Messiah as warrior, king in the line of David who would with physical force, free the Jewish people from domination by other nations. Jesus has not come to violently overthrow the oppressor. Rather he comes to inaugurate the coming of the Kingdom of God on earth. To die and rise again, God’s final sacrifice revealing the way of salvation  as we too, die to the old ego of self first,  and rise into the new freedom of loving one another as we love ourselves,  the new freedom of seeking the good of those who harm us –  even as we challenge oppression.
What Jesus has said is not technically blasphemy, but it does claim special relationship with God, the suggestion of kingship, and it is enough for Caiaphas to condemn him as deserving death.  The High Priest tears his robe signalling he has found the prisoner guilty.  The Temple guards respond with spitting and blows. Aspiration to kingship will surely be enough for the Romans to act.
As a people there were significant political, social and religious differences among the Jews.  There are others, also members of the Sanhedrin, who think differently. John tells us of two such figures who take great care of Jesus’ body after his death.
First Nicodemus the Pharisee who had sought Jesus out in secret at night.  Earlier John has also reported Nicodemus’ defence of Jesus before the Sanhedrin, reminding them the Law requires the defendant be given a hearing. Could he have been there on this night of all nights as Jesus is arrested and denounced with no one to take his part? Pretty certainly he was not there.  A formal meeting of the Sanhedrin would have been at the Temple. This is the gathering of a faction vehemently opposed to Jesus  at the home of the High Priest – a gathering careless of protocol.
Nicodemus will do what he can when he is able. Following Jesus’ execution he brings a hundred pounds of pure nard, an incredible quantity of myrrh to prepare Jesus’ body for burial. With Nicodemus is a new figure in the story, Joseph of Arimathea, also a wealthy member of the Sanhedrin. And it is Joseph who boldly goes to Pilate to request Jesus’ body. Nicodemus provides the spice, Joseph his own newly hewn tomb  and the fine linen with which to wrap Jesus’ body.  A royal burial for the King of the Jews.
Could these friends of Jesus not have exerted more influence earlier, to save the man they so obviously respect and love? We will never know the answers  to these questions which ring in our heads. Caiaphas rules the day.  Jesus will go to Pilate. Now in the morning, Caiaphas’ men have raised a rabble willing to shout as directed. Jesus’ fate is sealed.