Saint Mark - Chapter 14
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| The false witnesses before Caiaphas. J-J Tissot |
And the chief priests and all the council sought for evidence against Jesus, that they might put him to death, and found none.
[56] Multi enim testimonium falsum dicebant adversus eum : et convenientia testimonia non erant.
For many bore false witness against him, and their evidences were not agreeing.
[57] Et quidam surgentes, falsum testimonium ferebant adversus eum, dicentes :
And some rising up, bore false witness against him, saying:
[58] Quoniam nos audivimus eum dicentem : Ego dissolvam templum hoc manu factum, et per triduum aliud non manu factum aedificabo.
We heard him say, I will destroy this temple made with hands, and within three days I will build another not made with hands.
[59] Et non erat conveniens testimonium illorum.
And their witness did not agree.
[60] Et exsurgens summus sacerdos in medium, interrogavit Jesum, dicens : Non respondes quidquam ad ea quae tibi objiciuntur ab his?
And the high priest rising up in the midst, asked Jesus, saying: Answerest thou nothing to the things that are laid to thy charge by these men?
[61] But he held his peace, and answered nothing. Again the high priest asked him, and said to him: Art thou the Christ the Son of the blessed God?
Ille autem tacebat, et nihil respondit. Rursum summus sacerdos interrogabat eum, et dixit ei : Tu es Christus Filius Dei benedicti?
Saint Matthew - Chapter 26
[59] Principes autem sacerdotum, et omne concilium, quaerebant falsum testimonium contra Jesum, ut eum morti traderent :
And the chief priests and the whole council sought false witness against Jesus, that they might put him to death:
But the Chief Priests and all the Council sought false witness against Jesus, to put Him to death. Here comes in S. John’s narrative (18:19).
The High Priest “asked Jesus of His disciples and of His doctrine,” as is there said, because, says Euthymius, “he wished to convict Him of introducing strange doctrines, and of stirring up sedition.” For it was the duty of the High Priest to inquire into heresies and new sects. But Jesus firmly and prudently replied that He had taught openly, and that those who heard His teaching were there present, and though His enemies, could speak to it. Let him ask them what He had taught them. For there is no surer evidence of innocence and sound teaching than that which comes from unfriendly hearers. For had Christ stated His own doctrine, they might have urged that through fear of condemnation He had said one thing in the Council and another in public. “He replied not arrogantly,” says S. Chrysostom, “but as confident in the truth.” Whence He says, “Why askest thou Me?” Why dost thou insidiously and captiously ask Me, thou crafty High Priest, to catch something out of My mouth wherewith to accuse and condemn Me? Thou canst easily learn from the common opinion of the people what I taught them. If thou knowest it not, thou hast not done thy duty as High Priest. And if thou wishest to know it now, ask the bystanders, My enemies, who have often heard Me. Let them produce, if they can, a single untrue or unsound word of Mine. For I know they cannot do so in truth.
But when S. John says “that one of the officers which stood by struck Jesus with the palm of his hand,” S. Cyril thinks that he was struck with His teaching, and wished to remove this impression by striking Him.
He struck Him on the cheek, as vindicating the honour of the High Priest. Such a blow, inflicted with a mailed hand, was both severe and disgraceful, as appears from the “sacred countenance” which is religiously preserved at S. Peter’s, and exhibited to the people in Passion Week. “What more audacious act?” says S. Chrysostom. “Let the Heaven be horrified, let the earth tremble at the patience of Christ and the insolence of His servants.” “Methinks,” says S. Cyril, “the whole universe would have shuddered had it known what it meant: for the Lord of Glory was smitten by the impious hand of a man.” It is a marvel that this hand was not at once shrivelled up, nay, that the earth had not swallowed the man up alive. But the gentleness and love of Christ prevented this, who called him and many of his fellows to repentance (Acts 2:37). Just as Jeremiah foretold in sorrow, or rather in astonishment, “He will give His cheek to him that smiteth Him. He will be filled full of reproach” (Lam. 3:30).
Now comes in S. Matthew’s narrative. Finding they could find nothing against Him from those who were there, “they sought false witnesses,” as despairing of finding true testimony, because Christ’s wisdom, truthfulness, and sanctity were fully known to all the people.
That they might deliver Him to death. This was the great end for which they sought for false witnesses as a necessary means, though the sole end of justice is to condemn only on true evidence, and to inflict on false witnesses a correspondent punishment. For they wished for their own credit not to appear men of violence, but impartial judges, and consequently to be proceeding judicially against Him, though they were at the same time both judges and accusers, against every rule of justice and equity. “They craftily devise,” says S. Chrysostom, “the outward form and appearance of justice, disguising their craft under the veil of a trial” (Vict. Ant. on Mark xiv.). Again, they wished Him to be condemned by Pilate, but they knew he would not condemn Him unless the crime were proved by witnesses to be deserving of death. The Chief Priests therefore seek false witnesses against Jesus, the Author of life and Saviour of the world, because, though they knew it not, God had decreed to give us, by His death, life both here and hereafter.
[60] et non invenerunt, cum multi falsi testes accessissent. Novissime autem venerunt duo falsi testes,
And they found not, whereas many false witnesses had come in. And last of all there came two false witnesses:
But found none: yea, though many false witnesses came, yet found they none. “The wicked men found no semblance of blame in him,” says Origen, “though they were many, astute, and ingenious, so pure and blameless was the life of Jesus.” For the evidence of these witnesses was either false or contradictory, or not to the point, so that He could not be proceeded against as worthy of death.
[61] et dixerunt : Hic dixit : Possum destruere templum Dei, et post triduum reaedificare illud.
And they said: This man said, I am able to destroy the temple of God, and after three days to rebuild it.
At last came two false witnesses, and said, This fellow said, I am able to destroy the temple of God, and to rebuild it in three days. Christ, indeed, had said this (John 2:19), in answer to their request for a sign that He was sent from God. But they were false witnesses, because, though they spake the truth in part, yet they perverted His words and meaning. For, first, He did not say “I am able to destroy,” but “destroy ye,” i.e., “if ye destroy it.” Next, S. Mark says they added the words “made without hands,” though S. John has nothing of the kind. Next, Christ said not, “I will build it again,” but “I will raise it up.” In like manner they distorted its meaning, for He spake of the temple of His Body, in which the fulness of the Godhead dwelt as in a temple, as S. John added. For when the Jews asked for a sign, Christ gave them the sign of His resurrection. Christ might have plainly said, “I will rise again from the dead.” But He chose rather to make use of the figure of the temple, because in the presence of cavillers He was obliged to speak covertly and symbolically, and also by speaking thus obscurely to furnish occasion for His Passion; for He knew that the Jews, from misunderstanding this obscure saying, would prosecute Him as guilty of death. S. Mark here adds, “But neither so did their testimony agree together.” For however boastful these words of Christ seemed to be, yet they injured no one, and a capital charge could not be founded on them.
From The Life of Our Lord Jesus Christ, by J-J Tissot (1897)
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| The Bridge of Kedron and the Tomb of Absalom. J-J Tissot |
The crowd is increasing rapidly, swelled by the dregs of the populace of Jerusalem. A stone parapet, however, protects the Judgment Hall itself from being invaded. The latter is full: Caiaphas as President occupies an armchair in the centre, whilst the other judges, who had been purposely chosen from amongst the enemies of Jesus, are arranged in the semi-circle of seats on either side. Opposite to the Presidential Chair, in the entrance indicated by two columns supporting lamps, stands Jesus bound, His hands tied together with cords, the ends of which are held by His guards. He is, in fact, quite at the mercy of the people, for the Gospel tells us that "one of the officers that stood by struck Him with the palm of the hand" at the very beginning of the trial, and neither the judges nor the Saviour's guards interfered to protect Him. The false witnesses, who had been bribed to testify against Him, can be seen rising up here and there amongst the crowd, coming to the aid of the painfully embarrassed judges, who have no accusation to bring against the pretended criminal but their own unbridled hatred. The tumult is now at its height. The air is heavy with the smoke from the lamps and the emanations from the over-excited and frenzied crowd. The judges, raising their voices, endeavour to make themselves heard above the noise, but it is just all they can do to get a hearing. Jesus alone is calm, His dignified bearing and the touching gentleness of His demeanor exasperate His enemies. He is assailed from every side, jostled about and buffeted, insulted in every possible way; He replies but with a few words full of nobility, the striking justice of which puts the finishing touch to the rage of His accusers. At the back of the room the men crowded together in the narrow court and looking on through the open doors, stand on tiptoe or cling to the columns to get a better view.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam
Ad Jesum per Mariam
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