Everything, in fact, seems to lead us to believe that the miracle of Bethany contributed sensibly to hasten the death of Jesus.[1] The persons who had been witnesses of it, were dispersed throughout the city, and spoke much about it.  The disciples related the fact, with details as to its performance, prepared in expectation of controversy.  The other miracles of Jesus were transitory acts, spontaneously accepted by faith, exaggerated by popular fame, and were not again referred to after they had once taken place.  This was a real event, held to be publicly notorious, and one by which it was hoped to silence the Pharisees.[2] The enemies of Jesus were much irritated at all this fame.  They endeavored, it is said, to kill Lazarus.[3] It is certain, that from that time a Council of the chief priests[4] was assembled, and that in this council the question was clearly put:  “Can Jesus and Judaism exist together?” To raise the question was to resolve it; and without being a prophet, as thought by the evangelist, the high priest could easily pronounce his cruel axiom:  “It is expedient that one man should die for the people.”

[Footnote 1:  John xi. 40, and following, xii. 2, 9, and following, 17, and following.]

[Footnote 2:  John xii. 9, 10, 17, 18.]

[Footnote 3:  John xii. 10.]

[Footnote 4:  John xi. 47, and following.]

“The high priest of that same year,” to use an expression of the fourth Gospel, which well expresses the state of abasement to which the sovereign pontificate was reduced, was Joseph Kaiapha, appointed by Valerius Gratus, and entirely devoted to the Romans.  From the time that Jerusalem had been under the government of procurators, the office of high priest had been a temporary one; changes in it took place nearly every year.[1] Kaiapha, however, held it longer than any one else.  He had assumed his office in the year 25, and he did not lose it till the year 36.  His character is unknown to us, and many circumstances lead to the belief that his power was only nominal.  In fact, another personage is always seen in conjunction with, and even superior to him, who, at the decisive moment we have now reached, seems to have exercised a preponderating power.

[Footnote 1:  Jos., Ant., XV. iii. 1, XVIII. ii. 2, v. 3, XX. ix. 1, 4.]

This personage was Hanan or Annas,[1] son of Seth, and father-in-law of Kaiapha.  He was formerly the high priest, and had in reality preserved amidst the numerous changes of the pontificate all the authority of the office.  He had received the high priesthood from the legate Quirinius, in the year 7 of our era.  He lost his office in the year 14, on the accession of Tiberius; but he remained much respected.  He was still called “high priest,” although he was out of office,[2] and he was consulted upon all important matters.  During fifty years the pontificate continued in his family almost uninterruptedly; five of his sons successively sustained this dignity,[3]