III. The Apostles were arrested in the evening and put in prison. The temple had an abundance of chambers and apartments which could be used as prisons, or, as the Sanhedrin were accustomed to sit in a basilica erected in the court outside the Beautiful Gate, and inside Solomon's porch or cloister, there was probably a cell for prisoners connected with it. The next morning St. Peter and St. John were brought up before the court which met daily in this basilica, immediately after the hour of the morning sacrifices. We can realize the scene, for the persons mentioned as having taken part in the trial are historical characters. The Sanhedrin sat in a semicircle, with the president in the centre, while opposite were three benches for the scholars of the Sanhedrists, who thus practically learned law. The Sanhedrin, when complete, consisted of seventy-one members, comprising chief priests, the elders of the people, and the most renowned of the rabbis; but twenty-three formed a quorum competent to transact business.[89] The high priest when present, as Annas and Caiaphas both were on this occasion, naturally exercised great influence, though he was not necessarily president of the council. The sacred writer has been accused, indeed, of a historical mistake, both here and in his Gospel (iii. 2), in making Annas high priest when Caiaphas was actually occupying that office, Annas, his father-in-law, having been previously deposed by the Romans. St. Luke seems to me, on the other hand, thus to prove his strict accuracy. Caiaphas was of course the legal high priest so far as the Romans were concerned. They recognised him as such, and delivered to him the high priest's official robes, when necessary for the fulfilment of his great office, keeping them safe at other times in the tower of Antonia. But then, as I have already said, so long as the Roman law and constitutions were observed on great state occasions, they allowed the Jews a large amount of Home Rule in the management of their domestic religious concerns, and were not keen in marking offences, if only the offences were not thrust into public notice. Annas was recognised by the Sanhedrin and by the Jews at large as the true high priest, Caiaphas as the legal or official one; and they kept themselves on the safe side, as far as the Romans were concerned, by uniting them in their official consultations in the Sanhedrin. The Sadducees, doubtless, on this occasion made every effort that their own party should attend the council meeting, feeling the importance of crushing the rising sect in the very bud. We read, therefore, that with the high priest came "John, and Alexander, and as many as were of the kindred of the high priest."[90] The priestly families were at this period the aristocracy of the Jews, and they all belonged to the Sadducees, in opposition to the democracy who favoured the Pharisees. These latter, indeed, had their own representatives in the Sanhedrin, as we shall see on a later occasion,--men of light and leading, like Gamaliel; but the permanent officials of the Jewish senate were for the most part Sadducees, and we know how easily the permanent officials can pack a popular body, such as the Sanhedrin was, with their own adherents, when any special end is to be attained.
[89] It would take more space than we can now afford to explain the constitution of the Sanhedrin. There is an admirable and concise article on the subject in Schaff's edition of Herzog's _Cyclopædia_, and another in Kitto's _Biblical Cyclopædia_. Dr. John Lightfoot describes it in his _Horæ Hebraicæ_, which we so often quote. The most extensive and minute account of it will, however, be found in Latin in Selden's treatise _De Synedriis_, illustrated with plates.
[90] Dr. John Lightfoot, in his _Horæ Hebraicæ_, chap. iv., verse 6, identifies John mentioned in this passage with Rabban Jochanan ben Zaccai, the priest who lived till after the destruction of Jerusalem, and prophesied of that event forty years before it occurred. He was, however, a Pharisee, though the vast majority of the priests were Sadducees. Lightfoot tells the following story of him from the ancient Jewish books: "Forty years before the destruction of the city, when the gates of the temple flew open of their own accord, Rabban Jochanan ben Zaccai said, O Temple, Temple, why dost thou disturb thyself? I know thy end, that thou shalt be destroyed, for so the prophet Zechary hath spoken concerning thee, Open thy doors, O Lebanon, that the fire may devour thy cedar." He lived to be one hundred and twenty years old. He was permitted by Titus to remove the Sanhedrin to Jabneh on the destruction of the city, where he presided over it.