non-historical scenes. High Priest Anna - "gray cardinal" of Jerusalem

Jesus of Nazareth
(Lubricious farce grotesque)
Actors: (will act)
(Scene one.
(One of the limits of the Jerusalem temple, Excursion)
Guide: We are located in one of the limits of the Jerusalem temple. The temple has an endless history: it was destroyed many times and rebuilt again ... Now it is the Muslim mosque of Omar (not to be confused with delicious food).
Voice (as if from heaven): And it will be destroyed again if at least one infidel enters here. Allah Akbar.
Tour guide: Pay no attention. It's the local terrorists who are playing around like that... As you can see, the destruction did not happen, which means that we are all faithful. (lowers voice). I should note that in the old days our Lord loved to rest in this temple (lowers his voice even more), Christ. In general, we need to hurry: we still have many attractions in this country ... (the tour leaves).

(The inner limit of the same temple. Two high priests are reclining on couches. A slave with a fan fans one or the other).

Anna: Enough for you, you've got a cold. January is in the yard, and the heating has not yet been turned on, get out. (slave leaves). Let's pray for the performance to go well.
Caiaphas: Come on. (begins to be baptized with an Orthodox cross).
Anna: What are you! There is no such thing yet.
Caiaphas: So what? (He falls on his knees, beats his forehead on the floor).
Anna: You are insane. Yes, it will be later. Just raise your eyes to the sky and whisper to yourself - "Our Father, be in heaven ..." And at the end - "Amen."
Caiaphas: Amen is good, everyone understands. (both pray).
Caiaphas: Father-in-law, why is your name a woman, a man himself, and your name is Anna?
Anna: My real name is Ananan. Wife cut back a bit.
Caiaphas: (aside) Is he an onan? (to Anna) What are you doing?
Anna: What is this?
Caiaphas: Well, with this ... (shows with his hand).
Anna: You are bad, son-in-law. This one has two O's. And I have three "A".
Caiaphas: Ah-ah-ah. Then it's clear.
Anna: You offend me, son-in-law. Listen to your own name - Caiaphas. It's like a thrill. Weed, I suppose, indulge?
Caiaphas: No. I have a strict case with drug control. And I don't know any weed. You called me the first fool. At the same time, the eldest daughter from Dove conceived. We know this "dove". Well, I married my youngest at the time. She's scary, really. But without damage. I succeeded.
Anna: (dreamy, not listening to Caiaphas). Yes, if the older kid had not died as a youngster, he would have gone far ... (as if waking up) Come on, get to the point.
Caiaphas: It would be necessary to pray for the matter. (Both pray, after the prayer a slave comes up and fills each glass from a jug).
Both: Give, not the last! (quacking, sniffing unleavened bread).
Anna: Have you seen this, like his… Ivan the Baptist?
Caiaphas: I saw and heard. Shape like a beast, and a loud voice like a beast...
Anna: The voice is loud... That's good, you don't need a microphone, everyone will hear. Well, what is he talking about?
Caiaphas: He says that the Messiah will come soon. You need to repent, then sins will be forgiven. Those who want to let go of sin are driven into the Jordan, and headlong into the water. This is called baptism.
Anna: Or maybe he is the Messiah himself?
Caiaphas: No, he says, I came first to pave the way for the Chief. And the one who comes for him, I, he says, is not worthy to untie the sandals on his feet.
Anna: I think he is the Messiah. It's just adding value to itself. (thinks, then continues). We desperately need a Messiah. The prophets have been repeating for centuries - the Messiah will come, the Messiah will come. And where he? The people have completely disbanded. It is also bad for us - income is less than expenses.
Caiaphas: For this Ivan to be the Messiah, he had to be conceived from a real angelic dove. No pigeon would sit out this beast ...
Anna: You fell from the moon, Kaifa. Where can we get a real dove for conception?
Caiaphas: Like where? He must fly from the sky, otherwise the "pigeons" all walk on the ground in Roman tunics.
Anna: (mimics) From the sky, from the sky ... It's time to raise the dove ourselves ...
Caiaphas: So, this will not be real ...
Anna: Let's write, and it will become real. That's it, son-in-law. Send a messenger to your Baptist. I want to see it myself. We'll talk to him and then we'll make a decision. It's time! It's time, brother, it's time... (sings. Curtain).

Scene two.
(Initial version - A. Ivanov's painting "The Appearance of Christ to the People" is projected on the back. Excursion.)

Guide: Gentlemen, before us is the famous and only painting by the artist Ivanov "The Appearance of Christ to the People." The only one, because he has been writing for 20 years. I think that he also had another painting “The Second Coming of Christ” in his mind, but he did not have time. The picture is a big mistake. In nature, when Christ appeared here, he had not yet been baptized, but only circumcised. He could not then attract such attention to himself as depicted in the picture. And one more mistake. Behind John the Baptist stands a man in a turban. Clearly Muslim. Islam was born seven centuries after Christ...
One of the group (Muslim in clothing): It has already been proven that our prophet Muhammad was the first, and your Christ is one of the many other prophets.
Guide: Gentlemen, we need to hurry - there is so much more to see and hear ... (the group leaves).

(The next version of the scene. Liquid trees, the river is visible behind. The sign is River of Jordan, on the left is a hut, the sign is Ivan-Krestitel, the smaller sign is Extraneous the input is forbidden).

Ivan: Audience, do not push, I will baptize everyone. (Referring to the first in line.) By appointment or live queue?
First: Live, live, sir.
Ivan: Come into the water, repent.
(The first one enters the water, silently moves his lips)
Ivan: That won't do, you need to hear it.
First: It's a secret...
Ivan: Secret, let it be obvious.
First: I commit adultery, I have a girlfriend, except for my wife.
Ivan: Bring your girlfriend and wife too.
First: Why a wife? Find out - beat.
Ivan: I told you, three of you come. You have a triangle, you need to cut an obtuse angle with a bisector.
First: Bisse ... Bisse ... Beads have to do with it?
Ivan: (pulls the first one aside, turns to the second). What are your problems?
Second: (rumples) Homo – me.
Ivan: Lead everyone you use.
Second: So how can I bring them? (wrinkles even more). I don't use them, they use me.
Ivan: Another thing. Sin is upon them, and you are a victim of sin. Get into the water and repeat after me - the port is closed.
Second: (gets into the water, tries to repeat). The language is unfamiliar.
Ivan: You, know yourself, repeat, God will understand.
Second: (repeats) Port, Port. Is this about trousers?
Ivan: Yes, but we are talking about the body, not the pants. (dunks it in water, the second chokes a little). It was your fault too. Now you are cleansed. And do not open your port any more, otherwise you will burn in fiery hell and listen to the grinding of teeth.
Spectator (previously silent on the sidelines): The Scripture does not say “creaking”, but “grinding”.
Ivan (not paying attention to the one who said these words, but getting better): Grinding of teeth. Next, come on in.
Third: I have lost my faith in our Lord.
Ivan: (aside) The most difficult client. (Referring to the third). Where did you lose?
Third: I don't know.
Ivan: On the bed, in the house, on the roof, on the street, in the church?
Third: Everywhere.
Ivan: Yes, you are a nihilist. Okay, hold on (gives him a rosary). Climb into the water, repeat what I tell you: “Allach there is no deity except for him” and consider that you will pass the whole circle, the sin will go away.
Third: You speak incomprehensible words. And it's cold to stand in the water for a long time.
Ivan: Stop and repeat. God will understand. (The third one enters the water and starts mumbling “Allach ...,)

Ivan (turning to someone standing aside): You corrected me, why don’t you repent and cross yourself?
Unknown: I have no sin. And if there is, it is inaccessible to your mind.
Ivan: Sin is always and everywhere sin.
Unknown: (mysteriously). This is how to look.
Ivan: What to watch? If, you say, there is no sin in my mind, then why did you come?
Unknown: I want to know everything, inquisitive me.
Ivan: Curiosity is the worst sin. It all started with Eve. If I hadn’t eaten the forbidden fruit, we would all be chilling in paradise now. The Scripture says: “From the tree of the knowledge of good and evil, do not eat from it; for on the day you eat of it, you will die the death.”
Unknown: Firstly, the Scripture says "you shall eat of it", and secondly, the same Scripture says: "For to the man who is good before Him, He gives wisdom and knowledge." Or elsewhere: "Listen to me, my son, and learn knowledge." I listen and learn.
Ivan: Well, you give! There is no sin, and according to the Scriptures you spit! It seems to me - are you the Messiah?
What's your name?
Unknown: (evasively). My name is - I was called Jesus. As for the Messiah, you need to check it out.
Ivan: Mustache, you say? It's almost like Osam bin Laden?
Iisa: Not Mustache, but Iisa - there is a difference. At the expense of the messiah - it is necessary to check.
Ivan: Exactly! Check - it will be easier than a steamed turnip. I will baptize you if a dove sits on your shoulder, and the sky opens up, and a voice thunders from there - you are the Messiah. (Jesa enters the water, Ivan baptizes him. At this time, lightning flashes and thunder is heard).
Iisa: Well, how?
Ivan: As I predicted. I saw a dove on your shoulder, and a clear voice from heaven prophesied that you were his beloved son. Come on, I'll untie your sandals on your feet.
Iisa: Don't. I don’t like barefoot on the sand, but only on the water ...
(At this time, the Third climbs out of the water, all shaking).
Ivan (turning to him): Did you count?
Third: So-sos - counted.
Ivan: Do you believe now?
Third: Ve-ver-believe.
(Immediately after this, a messenger slave runs up, turns to Ivan)
Messenger: The owner ordered you to be delivered to him.
Ivan: Fool! They deliver mail. And you turned to the wrong address. (points to Jesus). Now he's in charge.
Messenger: I don’t know, the one who is hairy and loud is ordered.
Ivan: (looking around). Say me. (referring to Jesus). What do you say, Messiah? (the messenger falls on his knees in front of Jesus). Vali, let's go together. (Turning to the messenger) Run, tell the owner - we'll come together. (At this time, a large crowd of people who want to be baptized comes up, they cry out to Ivan).
Ivan: I can’t now, I have to hand over the case to him (nods at Jesus). And in general, guys, it's time to close for lunch. (looks at the huge watch on his hand, pulls the rod out of it, looks for the sun with his eyes).
Iisa: Mechanical?
Ivan: Take it higher.
Iisa: What, electronic?
Ivan: No, even higher, on a sunny course. Come to me, have a bite, I have locusts, they crunch that your chips.
Iisa: No, my food is different. (steps aside, Ivan climbs into his hut, turns over the sign, on it is the inscription: Break for dinner). (The stage is emptying, slightly darkening. The stage is still empty. Only it can be seen that the sign on the hut has changed. Now it says: “left on base”). (The curtain).

scene three
(the same setting as in the first scene, Anna and Caiaphas are reclining on their couches, a messenger enters).
Messenger: Master, I violated your command. Two came instead of one.
Anna: Who's second?
Messenger: They say that the second Messiah is.
Anna (turning to Caiaphas): Will we call two or one at a time?
Caiaphas: Come on, let's see and listen to two, and then we will decide. (to the Servant) Call them both.
(Ivan and Iisa enter, Iisa is the first, followed by Ivan).
Anna: (points to Ivan) It seems to me that you came first, why now - the second? Speak briefly.
Ivan: I paved the way for the Messiah. Now I handed over the cases to him (points to Jesus). I baptized with water, he will baptize with fire and the Spirit of God.
Caiaphas: Be careful with fire... Enough fire in the fiery Gehenna.
Anna: That's right. About the spirit of God - good. (Turns to Ivan) If you have passed the case, you can leave. Thank you from us...
Caiaphas: With entering into a personal file ...
Anna: And from King Herod - the gift will be cooler, on a golden platter ...
Caiaphas: With a blue border. (Turns to Jesus) What can you do?
Iisa: Everything that you order and what you yourself have learned?
Anna: What did you learn by yourself?
Iisa: I know Scripture, except for ours, I speak and understand Greek, a little Latin. I can cure some diseases by the laying on of hands, something in terms of the psyche ...
Caiaphas: Can you have AIDS?
Iisa: No, only the Lord can AIDS, with brimstone fire, like Sodom and Gamorrah. One hundred percent cure, not a single patient.
Anna: (turning her gaze to the sky) Lord deliver us from AIDS and from your sulfuric fire. (To Caiaphas) ​​I think it fits. Call the clerk. (Caiaphas claps his hands, the clerk enters.)
Anna: You will write his profile.
Scribe: (To Jesus) Full name?
Iisa: Iisa of Nazareth.
Scribe: Father?
Jesus: Father is a carpenter Joseph. (The clerk wants to write down, Anna interrupts). By chance, your grandfather Vissarion was not?
Iisa: No way! We are on the Davidic line.
Anna: It's good. (to the scribe). In the column "father" write better "Father in heaven" ...
Caiaphas: Allah, then? ..
Anna: What are you, Caiaphas, climbing forward. Let's leave "Heavenly Father" for now.
Scribe: Mother?
Jesus: Mother - Maryam from the tribe of David.
Anna: From the tribe of David? Quite good. (To the clerk) Write, Mother Mary...
Caiaphas: Mary Magdolina or what? ...
Anna: You, Caiaphas, do not go ahead of the father. Magdolina will follow another column. (Turns to the clerk) Write it down better like this: Mother - "Virgin Mary."
Scribe: What lands have you been to?
Iisa: In the lands that God bequeathed to us. I've been to Egypt, India...
Scribe: Wait, slow down, I don't have time. (writes and repeats) In Judea, in Israel, in Samaria, in Galilee, in Egypt, in India, in Greece, in Rome, in France, in Russia ...
Anna: Cross out everything after Egypt. Until the request reaches these countries and back, a century will pass.
Caiaphas: You, clerk, will fill in the rest of the columns yourself - “was not a member”, “was not involved”, “was not convicted” ... Go!
Anna: (repeating thoughtfully) "He was not condemned" ... Caiaphas, a good idea came to my mind. When we're alone, I'll tell you. (Turns to Jesus) Now we will arrange a test for you ...
Caiaphas: Temptation, as it were...
Anna: You will be our son of God. The Son of God must answer this question: (points to the stones that heat the room). "If you are the son of God, tell these stones to become bread."
Jesus: (without hesitation) Man shall not live by bread alone, but by every word that proceeds from the mouth of God.
Anna: Right. Now answer this question. “If you are the son of God, throw yourself down (points to the window); For it is written, He will command his angels concerning you, and they will carry you in their hands, lest you strike your foot against a stone.
Iisa: (thinking for a moment): "It is also written - do not tempt your god."
Caiaphas: Let me, let me ask you too. (Anna nods silently, Caiaphas leads Jesus to the window, shows him the view from the window). I will give you all this if you bow down to me.
Iisa: (slightly hesitating): Get away from me, Satan. Worship the Lord your God and serve him alone...
Anna: I think that's enough. You suit us for the role of the Messiah. We enlist you as a freelance distribution agent ... (Turns to Caiaphas). Distribution of what?
Caiaphas: I think like this: "For the propagation of the New Testament."
Anna: And you, Caiaphas, sometimes have a headache. (Turns to Jesus) You can go, in the office they will give you a ksiva. Tell them to feed. (Jesa wants to leave).
Anna: Wait, wait. If you are our agent, you will have a password: "Christ is risen" ...
Caiaphas: And the answer is "He is risen in truth."
Iisa: (pausing in the doorway): Is Christ an undercover nickname?
Anna and Caiaphas (in one voice): Well done, quick-witted!
Iisa: The agent is assigned a liaison...
Anna: The right person will find you at the right time...
Caiaphas: And in the right place.
Iisa: If I need to deliver something...?
Anna: We said the right person will find you at the right time...
Caiaphas: And in the right place...
Iisa: (still standing at the door). What should I do with the password?
Anna: Approach any person and say the password "Christ is risen."
Caiaphas: If he answers: "Truly Risen" - our man ...
Anna: If he doesn't answer, take him and teach him. What to teach - let's say after the closing of the curtain. It's very secret. Remember one thing: it is written in writing - the new is the well-forgotten old., (Caiaphas approaches Anna, he whispers something in his ear. Curtain).

Name Caiaphas(Καϊάφα) comes from the Aramaic Kajepha (but not Kejpha - “rock” like Solar, Gausrat) and does not mean “oppressor” (Schultz) but “interpreter”, according to the Arabic ka-ifun (“one who understands the signs and signs of things “: according to P. de Lagarde “physiognomist”) Caiaphas was the sixty-ninth, in a row, the high priest of the Jews. According to Josephus (Antiquities 18, 2:2), he had two names: Joseph and Caiaphas: only the latter is used in the New Testament. He is a contemporary of the gospel events and the first moments of apostolic history. With him, John the Baptist preaches (Lk. 3 , 2). Under him, the Savior goes through His public ministry, and Caiaphas acts as an opponent of Christ and His work. After the resurrection of Lazarus, Caiaphas is the head and leader of the persecution against Christ. He is the first to resolutely declare the need for the death of Christ, instead of the death of the entire people, and he unconsciously, according to the divine definition, “prophesied” (“like a high priest”: Jn. 11 51), affirming the basic dogma of Christian sotheoriology (Jn. 11 , 47-53). According to the Gospel (Matt. 26 , 3 w. Mrk. 14 , 1 sl. OK. 22 , 1 sl.) Caiaphas led the meeting of the Sanhedrin regarding the place and time of the capture of Christ, and then carried out a nightly judgment on Christ, which ended with the condemnation of the Lord to the death of Matt. 26 , 57-68. Mrk. 14 , 53-65. OK. 22 , 54-71. In. 18 , 12-24). Finally, Caiaphas is the persecutor of the Apostles in the first steps of their activity and participates in the meeting of the Sanhedrin, which tried to stop the preaching of Ann. Peter and John (Acts. 4 , 6. 17-18).

Caiaphas was the last of the four high priests appointed by Valerius Grat, whom the emperor Tiberius appointed as Roman procurator in Judea, where Valerius Grat served as procurator from 15-26 AD. And although Caiaphas was his last henchman, there is no reason to think that he was made high priest in the last years of the reign of Valerius Gratus (for example, in 25 AD according to Wiener). The first of the four proteges of Valerius Grat, the high priest Ishmael, the son of Faba, according to the testimony of I. Flavius, was installed by Valery soon after this latter took office as procurator, but both he and his two next successors - Eleazar, the son of the high priest Anna, and Simon , the son of Kamifa, carried the high priesthood no more than one year each (I. Flav. Ancient. 18, 2:4). Thus, their successor Joseph Caiaphas became high priest around the year 18 A.D. Chr. Caiaphas also carried this rank under Pontius Pilate, the successor of Valerius Gratus as procurator of Judea (26-36 AD). But when Pontius Pilate was eliminated by the Syrian legate Vitellius (Joseph. Flav. Ancient. 18, 2, 4), then soon after that Caiaphas was deprived of the pontifical dignity. His successor was Jonathan, the son of the high priest Anna (Ancient 18, 4:3). This means that Caiaphas was the high priest for about 18 years (18-36 AD). This period of time of the high priesthood of Caiaphas is very prominent in its duration compared with the ministry of other high priests during the reign of the Romans in Judea. At the same time, it is even more remarkable that half of the ministry of Caiaphas passed under Pilate, who treated the rights and customs of the Jews with insulting inattention and insulting disrespect, which largely prepared the Jewish uprising. At the same time, it is characteristic that Caiaphas was defrocked when Vitellius, following the complaints of the Jews, recalled Pilate and, in contrast to the latter's anti-Jewish policy, made a concession to the religious feeling of the Jews, giving them the high priest's clothes, which for a long time were kept in the tower "Antonia" . Taking into account all these features, we can assume that Caiaphas could hold out for so long in the high priesthood due, probably, to his anti-national policy and obsequiousness to the Romans, as a result of which he could find support in Pilate, who held the same policy. Therefore, as soon as the nature of politics changed under Vitellius, Caiaphas was forced to leave his place.

This gives some reason to suppose further that Caiaphas belonged to the Sadducean party, because that party was not so hostile to foreign influence in Judah. This last assumption finds support for itself in the fact that, like most of the then members of the high priestly family, Caiaphas' father-in-law, the high priest Anna, also belonged to the Sadducean party (Acts. 4 , 1. 6. 5 , 17); as well as the son of the latter, Anna the Younger (Joseph. Flav. Ancient. 20, 9:1).

Although Caiaphas was appointed by the Romans as the official high priest, his father-in-law Anna also mattered to the Jews, who still bore the high priestly title and was the head of the family from which the high priests came before and after Caiaphas (all five of Anna's sons were high priests: Josephus Flav. Ancient. 20, 9:1); in addition, Anna was also the spiritual leader of the Sanhedrin. This makes it clear why Lk. 3 , 2 and in Acts. 4 , 6 Caiaphas and Anna stand together as high priests. If we assume that they both lived in the same palace, then it is easy to eliminate the difficulties that may arise at this point in the history of the sufferings of Christ. The house of Caiaphas is hitherto indicated on the western side of Zion. Now here is the Armenian Church of the Savior.

Literature. Articles in Winers "a, Bibl. Realwörterbuch. Herzog-Hauck'a, in Realencyklopädie von Herzog-Hauck'a (Siefert"a), y Schenkel'ya, Bib. -Lex. III (Hausrath "a). Prof. E. Schürer. Gesch. d. jul. Volk. 3 II, 218. Guthe, Kurz. Bibelwörterbuch. Meusel. Kirchl. Handlexik, [and also in "Encyclopedias" and "Dictionaries" Smith 'a. Hastings "a. Cheyne, Vigouroux]. Experience. bibl. dictionary. ο. P. F. Solarsky. Bible - biographer. words. Yatskevich and Blagoveshchensky.

* Ivan (John) Yakovlevich Bogoyavlensky,
priest, candidate of theology,
Rector of Catherine's Cathedral
in the city of Yamburg, St. Petersburg province.

Text source: Orthodox theological encyclopedia. Volume 7, column. 852. Edition Petrograd. Appendix to the spiritual magazine "Wanderer" for 1906 Spelling modern.

Matt. XXVI, 57-68: 57 And those who took Jesus brought him to Caiaphas the high priest, where the scribes and the elders were assembled. 58 And Peter followed him afar off, as far as the court of the high priest; and going inside, he sat down with the attendants to see the end. 59 The chief priests and the elders and the whole Sanhedrin looked for false evidence against Jesus, in order to put him to death, 60 and did not find; and although many false witnesses came, they were not found. But at last two false witnesses 61 came and said: He said: I can destroy the temple of God and build it up in three days. 62 And the high priest stood up and said to him: what same don't answer anything? what do they testify against you? 63 Jesus was silent. And the high priest said to him: I conjure you by the living God, tell us, are you the Christ, the Son of God? 64 Jesus says to him, You said; I even say to you, from now on you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven. 65 Then the high priest tore his clothes and said: He blasphemes! what else do we need witnesses for? Behold, now you have heard His blasphemy! 66 what do you think? And they answered and said: Guilty of death. 67 Then they spit in his face and choked him; others struck him on the cheeks 68 and said, prophesy to us, Christ, who struck you?

Mk. XIV, 53-65: 53 And they brought Jesus before the high priest; and all the chief priests and elders and scribes gathered to him. 54 Peter followed him from afar, even into the court of the high priest; and sat with the ministers, and warmed himself by the fire. 55 And the chief priests and the whole Sanhedrin sought evidence against Jesus, in order to put him to death; and did not find. 56 For many bore false witness against him, but these testimonies were not sufficient. 57 And some stood up and bore false witness against him and said, 58 we heard him say: I will destroy this temple made with hands, and in three days I will raise up another not made with hands. 59 But even this testimony of them was not enough. 60 Then the high priest stood in the midst and asked Jesus, Why don't you answer anything? what do they testify against you? 61 But He remained silent and answered nothing. Again the high priest asked Him and said to Him: Are you the Christ, the Son of the Blessed One? 62 Jesus said: I; and you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven. 63 Then the high priest, tearing his clothes, said, What more need do we have of witnesses? 64 You have heard blasphemy; what do you think? They all declared Him guilty of death. 65 And some began to spit on him, and covering his face, struck him and said to him, prophesy. And the servants struck him on the cheeks.

OK. XXII, 54, 63-65:54 They took him, and brought him to the house of the high priest. Peter followed afar...63 The people who held Jesus cursed and beat him; 64 And covering Him, they slapped Him on the face and asked Him, Prophesies, who struck You? 65 And many other blasphemies were uttered against him.

In. XVIII, 14:14 It was Caiaphas who advised the Jews that it was better for one man to die for the people.

“First, the soldiers brought the bound Jesus Christ to the old high priest Anna, who by that time no longer served in the temple and lived in retirement.

This high priest interrogated Jesus Christ about His teachings and His disciples in order to find some fault in Him.

The Savior answered him: “I spoke openly to the world: I always taught in the synagogues and in the temple, where the Jews always gather, and secretly did not say anything. What are you asking me? Ask those who heard what I told them; they know what I have spoken about.”

One servant of the high priest, who was standing close by, hit the Savior on the cheek and said: “Is this how you answer the high priest?”

The Lord, turning to him, said to this: “If I have said evil, show me that it is evil; and if it’s good, then why are you hitting me?”

After interrogation, the high priest Anna sent the bound Jesus Christ across the courtyard to his son-in-law, his high priest Caiaphas.

Caiaphas and was that year serving as high priest. He gave advice in the Sanhedrin: to kill Jesus Christ, saying: "You know nothing and do not think that it is better for us that one person should die for the people than that the whole nation should perish."

St. Apostle John, pointing to the importance of holy orders, explains that despite his criminal plan, the high priest Caiaphas involuntarily prophesies about the Savior that He must suffer for the redemption of people. That is why the apostle John says: this is he(Caiaphas) did not speak for himself, but being the high priest that year, he predicted that Jesus would die for the people". And then he adds: and not only for the people(i.e. for the Jews, since Caiaphas spoke only of the Jewish people), but that even the scattered children of God(i.e. Gentiles) put together". (John 11:49-52).

Many members of the Sanhedrin gathered at the high priest Caiaphas that night (the Sanhedrin, as the supreme court, according to the law, had to gather in the temple and certainly during the day). The elders and scribes of the Jews also came. All of them had already agreed in advance to condemn Jesus Christ to death. But for this they needed to find some guilt worthy of death. And since no guilt could be found in Him, they sought out false witnesses who would tell lies against Jesus Christ. Many such false witnesses came. But they could not say anything for which Jesus Christ could be condemned. In the end, two people came forward with such false evidence: "We heard Him say: I will destroy this temple made by hands, and in three days I will raise another not made by hands." But even such a testimony was not sufficient to put Him to death. Jesus Christ did not respond to all these false testimonies.

The high priest Caiaphas stood up and asked Him: “Why don’t You answer anything to the fact that they testify against You?

Jesus Christ was silent.

Caiaphas asked him again: “I conjure you by the living God, tell us, are you the Christ, the Son of God?”

Jesus Christ answered such a question and said: “Yes, I am, and even I say to you: from now on you will see the Son of Man sitting at the right hand of the power of God and coming on the clouds of heaven.”

Then Caiaphas tore his clothes (as a sign of indignation and horror) and said: “What else do we need witnesses for? Now, have you heard His blasphemy (i.e., that He, being a man, calls Himself the Son of God)? What do you think?

After that, Jesus Christ was handed over to custody until dawn. Some began to spit in His face. The people who held him cursed him and beat him. Others, covering His face, slapped His cheeks and asked with mockery: “Prophesy to us, Christ, who struck You?” The Lord endured all these insults meekly in silence.

NOTE: See in the Gospel: Matthew, ch. 26, 57-68; ch. 27, 1; from Mark, ch. 14, 53-65; ch. 15, 1; from Luke, ch. 22, 54, 63-71; from John, ch. 18, 12-14, 19-24″.

Caiaphas, as high priest, heading the Sanhedrin according to the law, convened a meeting. The Sanhedrin looked for false evidence against Jesus in order to put Him to death, but did not find it. Finally, two false witnesses came, who said that Jesus said: I can destroy the temple of God and build it in three days. So the slanderers distorted the words of the Lord when He said some time ago on Easter: destroy this temple, and in three days I will raise it up. At the same time, the Lord, of course, did not say that He Himself would destroy the temple, because He spoke in secret about His death and the three-day resurrection.

At this trial of the Lord, past accusations of casting out demons by the power of Satan and performing miracles on the Sabbath were not recalled. This is understandable: miracles and healings clearly testified of Jesus that He is the true Christ, but the judges needed to find accusations against Him. And then, rising, the high priest Caiaphas said to Him: “I conjure you by the living God, tell us, are you the Christ, the Son of God?” Jesus answered him, "Yes, I am. And you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven." Then the high priest, as a sign of deep grief and indignation, tore his clothes and said: “He blasphemes! what else do we need witnesses for? behold, now you have heard his blasphemy, do you think?” And the members of the Sanhedrin answered: "He is guilty of death." Then those present began to spit in Jesus' face and beat him on the cheeks, saying: "Prophesy to us, Christ, who struck you?"

The Jewish court order forbade the passing of a death sentence at night. In order to formally comply with this requirement, the Sanhedrin met again early in the morning and decided to betray the Lord Jesus Christ to death.

Peter's denial

(see: Mt 26:58-75; Mk 14:66-72; Lk 22:54-62; Jn 18:15-27)

When the Lord had just been seized in the garden and taken to the high priests for trial, Peter and John decided to follow their Teacher. John Zebedee was familiar with the high priest, he entered with the Lord into the courtyard to the high priest and was able to take Peter with him. When Peter was entering the courtyard, the slave doorkeeper asked him: “Are you not one of the disciples of this Man?” Peter said, "No." Entering the courtyard, he sat down with the attendants to see how it all ended. It was cold. Slaves and servants lit a fire and warmed themselves. Peter also approached them to warm themselves. And then they recognized him a second time: “And you are one of them,” but Peter denied again. After some time, one of the servants, a relative of the one whose ear Peter cut off, went up to the fire and said: “Did I not see you with Him in the garden?” Others present also began to say, “Exactly, and you are one of them. After all, you are a Galilean, this can be seen from your speech. Then Peter began to swear and swear that he did not know This Man. And suddenly a rooster crowed. Then Peter remembered what the Lord had said to him: “Before the rooster crows, you will deny me three times.” And, going out, he wept bitterly.

Death of Judas

(See: Mt 27:3-10)

When Judas, who betrayed Jesus Christ, found out that the Sanhedrin condemned the Lord to death, he repented, returned thirty pieces of silver to the chief priests and elders, saying: "I have sinned by betraying innocent blood." But they said to him: “What is it to us?” In despair, not believing in the forgiveness and mercy of God, he threw money in the temple, went out and strangled himself.

Judgment of Pilate and Herod

(see: Mt 27:2-30; Mk 15:1-19; Lk 23:1-25; Jn 18:28-19, 16).

Having condemned the Lord to death, the Jews immediately took Him to the Roman governor of Judea, Pontius Pilate. Pilate, who did not love and despised the Jews, nevertheless went out to them. Since accusations of blasphemy could not interest Pilate, the Jews accused the Lord of corrupting the people, forbidding giving tribute to Caesar, and calling Himself King. Pilate, departing with Jesus, began to interrogate Him: Are you the King of the Jews? The Lord answered him: My kingdom is not of this world. If my kingdom were of this world, then my servants would not allow me to be betrayed to the Jews. Pilate said to Him, "So, You are the King?" Jesus answered, “Yes, I am the King. I was born for this, and for this I came into the world, to bear witness to the truth.” Pilate realized that Jesus did not claim earthly dominion. By asking: what is truth?- he, without waiting for an answer, went out to the Jews who were waiting for him. “I find no fault in Him,” he announced to them.

The enemies of the Lord continued to stand their ground, saying that Jesus had revolted the people by teaching everywhere from Galilee to Jerusalem. Pilate, having heard that the Lord from Galilee, the region where Herod Antipas ruled, sent Him to Herod, who was also in Jerusalem these days. Herod longed to see Jesus because he had heard a lot about him and hoped to see some miracle from him. He asked Him many questions, but the Lord did not satisfy his idle curiosity and did not answer him. Then Herod and his soldiers, laughing and mocking the Lord, put light clothes on Him and sent him back to Pilate.

Pilate, having called together the chief priests, the elders and the people, said to them: “You brought this Man to me, but neither I nor Herod found in Him a guilt worthy of death. Therefore, having punished, I will let Him go.” On the Easter holiday, the ruler had the custom of releasing one prisoner, whom the people would choose. The prison then contained a robber named Barabbas, a murderer and a rebel. Pilate asked the audience: “Whom do you want me to release you: Barabbas or Jesus, who is called Christ?” The people, incited by the chief priests, began to shout for Pilate to let Barabbas go. The people who five days ago shouted “Hosanna, Son of David!” to Jesus connected exclusively earthly expectations of worldly power and well-being with the Lord. Seeing how He voluntarily and meekly betrays himself to the judgment of the pagans, people changed their admiration for Him to annoyance and irritation. Pilate asked them again, "What do you want me to do with the one you call the King of the Jews?" And the crowd shouted, "Crucify Him." Pilate said, "What evil has He done?" But the people, not listening to him, shouted even louder: "Crucify Him."

Pilate handed Jesus over to the soldiers and ordered them to beat him. The cruel scourging continued for a long time. After that, the whole regiment gathered, and the soldiers, having undressed the Lord, dressed Him in purple clothes, as if depicting a royal mantle, they placed a crown of thorns on His head, and they gave Him a cane like a scepter in His right hand. Kneeling before Him, they mocked, saying: Hail, King of the Jews! And then they spat on Him and, taking a cane, they beat Him on the head.

Then Pilate again brought the Lord out to the Jews. Perhaps he hoped that the sight of a beaten and mocked Jesus in a crown of thorns and purple would quench the cruelty of the enemies of the Lord. Pointing to Him, he said: behold, Man! But the chief priests and elders needed only the death of Jesus Christ. When they saw him, they shouted again: crucify him, crucify him! Seeing Pilate's indecisiveness, the Jews threatened him: “If you let Him go, you are not a friend of Caesar. Whoever makes himself a king is opposed to Caesar." Pilate understood that the Jews would send a denunciation of him to the emperor, and this could cost him his career or even his life. Wanting to humiliate the Jews, Pilate said: Shall I crucify your king? Then the chief priests answered: we have no king but Caesar.

Pilate condemned Jesus Christ to be crucified. Before passing the death sentence, Pilate demanded water and washed his hands before the people, saying: I am innocent of the blood of this Righteous One. And answering, all the people said: His blood is on us and on our children.

. One of them, a certain Caiaphas, being the high priest that year, said to them: You know nothing, and you will not think that it is better for us that one person should die for the people... and so on.

1. Involuntary prophecy of the high priest Caiaphas. – 2. Removal of Jesus Christ and His stay with Lazarus. – 3. The sin of covetousness. – The image of those who are infected with this evil. Greed is a kind of idolatry. - The strength of her power.

1. “The nations have fallen into the pit that they have dug; in the net that they hid, their foot was tangled"(). It happened to the Jews. They said that they must kill Jesus, so that the Romans would not come and take their language and city; and meanwhile, when they put to death, then they were subjected to it. Thus, by avoiding what they seem to have done, they did not avoid the very thing, because they did. He Who is slain is in heaven; but those who have slain shall inherit hell, although it was not their intention, but what? "From this day on, - it is said, - decided to kill him"(), because, they said, "The Romans will come and take possession of our people" (). “One of them, Caiaphas, being the high priest that year” being more shameless than others, "said you don't know anything"(). What did they still hesitate about and what did they offer for discussion in the form of an opinion (since they said: "what should we do?"), then this one proclaimed shamelessly, openly and with impudence. What he says? “You do not know anything, and you will not think that it is better for us that one person should die for the people than that the whole nation should perish. This he did not say on his own behalf, but being the high priest for that year, he foretold. ().

Do you see the power of hierarchal authority? Having been fully worthy of the bishopric, although he was unworthy, he prophesied, himself not understanding what he was saying. Grace used only his lips, but did not touch the impure heart. So many others predicted the future, although they were unworthy, for example: Nebuchadnezzar, Pharaoh, Balaam; the reason for this is known. And the words (Caiaphas) ​​mean this: you sit, hitherto pay little attention to this matter, and do not know what should be neglected for the (good) of the common salvation of one person. See what the power of the Spirit is! From the evil soul He was able to extract words full of wonderful prophecy. And the evangelist calls the pagans the children of God, in relation to the future, just as the Lord himself says: "I also have other sheep"(), calling them so in relation to the future. But what do the words mean: "being high priest for that year"? That, along with other things, this (dignity) has been distorted since the positions of authority became corrupt. They no longer held high priesthood for the whole time of their lives, but for one year. However, at the same time, the Spirit was still inherent in them. Only when they raised their hands on Christ did He leave them and pass on to the apostles. This was shown both by the torn veil and the voice of Christ, who said: “behold, it is left ... your house is empty”(). Similarly, Joseph (Flavius), who lived a little while later, said that some angels, who were still with them in anticipation of their correction, left them. As long as the vineyard still existed, everything was; but as soon as they killed the heir, it was no longer so, and they perished. And God, taking from the Jews, as if from an ungrateful son, light clothes, gave them to good servants from the Gentiles, and left them poor and naked. It was not unimportant that the enemy prophesied about this. This could attract others, because in fact it did not turn out at all as (the enemy) expected. Through death (Christ's) the faithful were freed from future punishment. But what does it mean: "to... put together"()? That He made near and far one body, so that he who lives in Rome counts the Indians as his members. What can be compared with such a meeting? And the head of all is Christ. "From that day on they put Jews, kill Him" ​​(). And before that they were looking for it, as it is written: "the Jews sought to kill him for this"(), and further: "why are you seeking to kill me"(); but then they were only looking for, and now they have made a decision, and they look at this matter as a duty. “Therefore Jesus no longer walked openly among the Jews”(). Again he saves himself as a human being, as he often does.

2. I have already spoken of the reason why He often departed and withdrew. And now He lives near the wilderness, in Ephraim, and there he dwells with His disciples (). How do you think the disciples were embarrassed when they saw that He was saved like a man? No one followed Him, because, on the occasion of the approach of the holiday, everyone hurried to Jerusalem. And they, when everyone was having fun and celebrating, just then they hide, then they are in danger; however, in spite of this, they remained with (the Master). So they hid in Galilee during the Passover and the Feast of Tabernacles. Similarly, after that, during the holiday, they alone of all ran and hid with the Teacher, and thus showed Him their disposition. That is why Luke notices that (Christ) said to them: “I have been with you in adversity” (). And this He said to show that they are strengthened by His grace. “And many from all over the country came ... to be cleansed. And the chief priests and the Pharisees gave the order... to take him.”(). Surprising cleansing - with the intention to be defiled by blood, at the thought of homicide, with bloody hands? “And they said ...: what do you think? will He not come to the feast?”(). On the Passover they plotted, and made the time of the feast a time of murder. Here, they say, He must fall into our hands, for now the time calls Him hither.

Oh wickedness! When special reverence was required, when it was necessary to let go even those who were convicted of the greatest crimes, then they try to catch a person who has not committed any injustice. However, they have done this before. But not only did they achieve nothing, they also became ridiculous. He often falls into their hands and departs from them, and when they plot to kill Him, he restrains them and perplexes them, so that by the revelation of His power he will dispose them to contrition of heart, and that when they take Him, they will know that it did not come from them. own power, but from His will. So even now they could not take Him, despite the fact that Bethany was close - and when they did, He threw them down on their faces. "Six days before the Passover, Jesus came to Bethany, where Lazarus was", and dined with them, at which Martha serves, and Lazarus reclines (). Here is the proof of the undoubted resurrection (of Lazarus): after many days he was alive and eating. It also shows that the supper was in the house of Martha, because they receive Jesus as his friends and favorites. Some, however, say that it was in a strange house. At the same time, Maria did not serve, but was a student. Here again it (is) more spiritual. She does not serve as a guest, and does not render services to all, but honors only one, and approaches Him not as a man, but as God. Therefore, she poured out the myrrh and wiped her hair with her hair; this shows that she had a different conception of Him than others had. Meanwhile, Judas, under the pretense of piety, reproached her. What is Christ? Good (says) deed she did for "my burial"(). Why didn’t He rebuke the disciple for this wife and say what the evangelist said, that is, that Judas reproached her because he was a thief? He wanted to touch him with great patience. And since He knew that Judas was a traitor, He repeatedly rebuked him before, saying: Not all believe, and "one of you is the devil"(). By this He showed that He knew him as a traitor, but did not openly rebuke him, but showed him indulgence, wanting to turn him away. How can another (evangelist) say that all the disciples () said so? True, and all, and he; but others are not of the same motive.

If anyone asks why (Christ) entrusted Tatya, the ark of the poor and made the money-lover a manager, then I will answer that God knows the hidden reason for this. But if something should be said to us, based on considerations, then this is in order to take away (from Judas) any excuse. Indeed, he could not say that he did this (betrayed Jesus) for the love of money, since he found sufficient satisfaction for his passion in the ark; no, he did this out of great wickedness, which Christ wanted to curb by showing him indulgence. Therefore, He did not reprove him for the theft, although He knew it, in order to curb his evil desire and take away from him all justification. “Leave her,” she says, because she did this for the day of My burial (). Having spoken about the burial, He again made an allusion to the traitor. But this denunciation does not touch him, these words do not soften, although they could arouse compassion. How would He say: I am unpleasant and burdensome? But wait a little and I'll go. He brought the same idea to life with the words: “I don’t always ... have”(). But all this did not bow the beast-like and violent man. However, (the Lord) said and did even much more than this: He washed his feet that night, and made him a participant in the meal and salted - which could tame the souls of the robbers - and said other words that could soften the very stone. And all this not in a long time, but on the same day, so that the very time does not bring it into oblivion. But (Judas) persisted in spite of everything.

3. Terrible, truly terrible - the love of money. It closes both eyes and ears, makes the beasts more ferocious, does not allow one to think about conscience, nor about friendship, nor about communication, nor about saving one's own soul, but, having turned away from everything at once, it makes captives its slaves, just like what a cruel tyrant. And the worst thing about this bitter slavery is that it even makes you enjoy yourself, so that the more you indulge in it, the more pleasure increases. That is why this disease is predominantly incurable; that's why this beast is indomitable. The love of money made Gehazi from a disciple and prophet into a leper; it destroyed Ananias; it made Judas a traitor; it corrupted the Jewish leaders, who accepted gifts and became accomplices of thieves. It gave birth to countless wars, filled the paths with blood, cities with weeping and tears. It made the suppers unclean, and the meals - defiled, and the very dishes filled with iniquity. That is why Paul called him idolatry (), but did not frighten him with this either. Why does he call it idolatry? Many, having wealth, do not dare to use it, but consider it a shrine and pass it on intact to their grandchildren and their descendants, not daring to touch it, as it were, something dedicated to God. And if sometimes they are forced (to touch it), then they are in such a state as if they had done something impermissible. On the other hand, just as a pagan guards an idol, so you fence gold with bars, instead of a temple you build an ark for it and put it in silver vessels. But do you not worship (gold) as he worships his idol? Nevertheless, you show all respect towards him. Further, (the pagan) will rather give his eyes and soul than an idol: so also are those who love gold. But I, you say, do not worship gold? And he says that he worships not an idol, but a demon living in it. So you, if you do not worship gold, then the demon that invades your soul from looking at gold and from passion for it.

The passion of the love of money is worse than a demon, and many are more submissive to it than others to idols. They do not listen to idols in many ways, but they obey the love of money in everything and do everything that it orders to be done. What does it say? Be, he says, an enemy and an enemy for everyone; forget nature; despise God; sacrifice yourself to me, and in all this they obey. Oxen and sheep are sacrificed to idols; but the love of money says: sacrifice your soul to me, and this is also done. Do you see what altars it has, what sacrifices it accepts? "The covetous ... the kingdom of God will not inherit"(), - but they are not afraid of this either. However, this passion in itself is weaker, because it is not innate in us and does not come from our nature; otherwise it would have been in us from the very beginning; but in the beginning there was no gold, and no one loved gold. If you like, I'll tell you where this evil came from. Each, competing with those who lived before him, increased this disease, and the predecessor excited even against his will. People, as soon as they see bright houses, many fields, crowds of servants, silver vessels, a large collection of clothes, try in every possible way to have even more, so that the first are the cause for the second, these for the next. Meanwhile, if you wanted to live modestly, you would not be teachers for others. However, there is no justification for these latter, because there are those who despise wealth. But who, you say, despises? The trouble is that evil has increased to such an extent that (the virtue of non-acquisitiveness) has apparently become impossible - and that one does not even believe that anyone would follow it. I could, of course, name many in the cities and in the villages; but what's the use? After all, this will not make you the best. And besides, we are not talking now about you wasting your property. I would like it; but since this burden is beyond your strength, I do not force. I only urge you not to desire someone else's, so that you would give from your own. After all, there are many who are content with their own, take care of their own and live by righteous labors. Why don't we get jealous and imitate them? Let us remember those who lived before us. Are not their estates still worthy, on which only their names are preserved? Here is the bathhouse of such and such, here is the suburb and the hotel of such and such. Seeing this, shall we not immediately sigh, imagining how much labor he endured, how much theft he committed, and - nowhere is he himself; and his acquisition is enjoyed by others whom he did not think of - perhaps even his enemies - while he himself suffers the greatest punishment. This also awaits us: and we will certainly die; and we will surely meet the same end. How much, tell me, did they endure anger, how much expense, how much enmity? And what fruit? Endless punishment, deprivation of all consolation and condemnation from everyone, not only during life, but also after death. And what about when we see the images of many, placed in the houses, do we weep more because of that? Verily, the Prophet said well: every person living(). The care of such things is truly confusion and vain anxiety. But this is not the case in the abodes of the eternal and in those villages: here one worked, and another enjoys; and there each one will be the master of his labors, and will receive a manifold reward. Let us strive for that acquisition. There let us build our homes, that we may rest in Christ Jesus our Lord, with whom to the Father with the Holy Spirit, glory forever. Amen.