What were the chief priests?

It is remarkable that this title occurs but seldom in the O.T. Lev. 21:10; Num. 35:25; Joshua 20:6; 2 Kings 12:10; 2 Chr. 24:11, etc. Aaron was constantly called 'the priest;' but as his sons were also called priests, he was necessarily the 'chief' and would correspond to what is called high priest in the N.T. His office is summed up in few words: he "is ordained for men in things pertaining to God" that he might offer both gifts and sacrifices for sins. He stood for the people to God: he offered up the sacrifices which put the people in relation with God (Lev. 9), also those on the day of atonement (Lev. 16), and he blessed them as from God. He, as taken from among men, was one who could have compassion on, or forbearance toward, the ignorant and the erring; for that he himself was compassed with infirmity. Heb. 5:1-2. Aaron did not take the honour upon himself, nor did Christ. Heb. 5:4-5. Having accomplished redemption by the offering of Himself, He passed through the heavens and sat down on the right hand of God. He is touched with the feeling of our infirmities, having been Himself tempted as we are, apart from sin. He ever lives to make intercession for us, He is also the minister of the sanctuary — He appears in the presence of God for us, and is the great Priest over the house of God. Heb. 4:14-15; Heb. 8:1, etc. See AARON, AARONIC PRIESTHOOD, MELCHISEDEC.

The "sanhedrim" was the chief council of the Jews held in Jerusalem, which, consisting of seventy-two members, was formed of priests, scribes, and elders, and presided over by the high priest.,

153 John 7:45 f. — "The chief priests." These represent the Synoptic "Sadducees," who, together with the Pharisees, made up the Sanhedrin.

Fairbairn: "The elders are Israel as a State; the chief priests, Israel as a Church; the scribes, Israel as possessed of the oracles of God" (op. cit., p. 398).

From the garden, as betrayed by Judas Iscariot, the Lord was brought before Caiaphas, the High Priest; the day after before Pontius Pilate, the Roman Governor. The Chief Priests and elders of the people, who should have been the first to have acclaimed Jesus as their long-promised Messiah, were the foremost and loudest in calling for His death.

The Chief Priests. — We must call attention to the chief priests as they are noticed in this Gospel. Appearing first in the narrative in chapter 7:32, they are seen to be the foremost in seeking to apprehend Christ. We say the foremost, because the better-attested reading in that verse transposes "the Pharisees" and "the chief priests." Disappointed on that occasion in their purpose, we next read of them in company with the Pharisees assembling a council to consider what they should do, having heard of the resurrection of Lazarus (11:47). Again, in their eager desire to arrest the Lord, with their allies the Pharisees they issued a command in Jerusalem, that if any one knew where Christ was he should disclose it, that they might take Him (11:57). Next, in their intense opposition to Him, they were consulting to put Lazarus to death (12:10). Later on, in conjunction with the Pharisees again, they sent the officers, under the guidance of Judas, to apprehend the Lord in Gethsemane (18:3). Having this time accomplished their purpose, they handed Him over on the following morning to Pilate, to condemn to the death of crucifixion (35). The governor, hesitating to carry out their wish, they clamour for the Lord's death (19:6), at last saying that they had no king but Caesar (15). One more appearance do they specially make. Their purpose carried out, the Lord now being on the cross, they approach the governor with a request to alter the inscription which he had put over His head (21). After this John ceases to name them. Persistent enmity and untiring opposition to Christ characterised them. They effected their fell purpose at last. Did they really triumph? Which of them would not now gladly recall, if possible, what they did? Of Pilate we need say nothing. His end, if tradition speaks true, was anything but happy. Either, like Judas, he committed suicide, or died in banishment at Vienne in Gaul. True in these cases were the words of Zophar (Job 20:5): "The triumphing of the wicked is short, and the joy of the hypocrite [or, godless] but for a moment." The world saw the Lord no more. But He rose on the third day and He lives, and is seated now at the right hand of the Majesty on high (Heb. 1:3). To the Lord's resurrection John will next introduce his readers.

Caiaphas. — Here he first comes into notice, destined shortly afterwards to be the man, who, in the council of the Sanhedrin, as the high priest, condemned the Lord to death, first charging Him with the guilt of blasphemy. He appears again in the Acts. Before him, in conjunction with Annas, Peter and John were brought by the officers of the Temple (Acts 4:6). He was a Sadducee, and received his office A.D. 17 or 18, at the hand of the Roman Procurator, Valerius Gratus, who made and unmade high priests, one might say, at his will. For between Annas and Joseph Caiaphas, Josephus tells us (Ant., XVIII. 2:2), there were three who filled the office: (1) Ishmael, the son of Phabi; (2) Eleazar, a son of Annanus, or Annas, who had formerly held the office; and (3) Simon, the son of Camithus. God's order in the high priesthood was set aside; and a Gentile, Valerius Gratus, put in, it would seem, whom he would of the house of Aaron. Of Joseph Caiaphas little is recorded by Josephus. Made high priest by Valerius Gratus, he was deposed by Vitellius, A.D. 36. We get more about him in Scripture than in the pages of the Jewish historian.

217 John 11:49, 51. — "Being high priest of that year." Instead of election for life, the office was held at the whim of the Romans, according to Josephus, "Antiq.," 18:2. Eleazar and Simon (appointed in succession by Valerius Gratus, after the deposition of Annas) each held the office for only one year.

Appointed high priest by the governor Valerius Gratus, A.D. 26, he remained in office until A.D. 36, when he was deposed by the proconsul Vitellius. He prophesied that it was expedient that one man should die for the nation, that the whole nation might not perish. John 11:50-51. He presided at the trial of the Lord, Matt. 26:3, 57; Luke 3:2; John 11:49; John 18:13, 28; and was present when Peter and John were brought before the Sanhedrim. Acts 4:6.

High priest, appointed in A.D. 7 by Cyrenius, or Quirinus, governor of Syria. In the reign of Tiberius he was deposed, and was followed at short intervals by Ismael, Eleasar son of Ananus or Annas, Simon, and Joseph Caiaphas, son-in-law of Annas. Luke 3:2; John 18:13, 24; Acts 4:6. It is supposed that Annas was called high priest by courtesy, having once held the office: the Lord was taken to him first, perhaps as being the father-in-law of Caiaphas. Josephus relates that the five sons of Annas became high priests, and under the last, also named Annas, James the Lord's brother was martyred. Ant. xx. 9, 1.