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 prætorians 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 title of their charge, and were, by the right of that title, 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. Dérembourg, 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 Passion 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 assumed 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.)