Jesus Christ Superstar: Mining the meaning of the '70 rock opera
by Tim Young
DISC
TWO
1. The
Last Supper (7:06)
Coming back to that important theme, we see here that the other 11
disciples seem to have joined up because they, too, want to be remembered
by future generations:
Always hoped that I'd be an apostle
Knew that I could make it if I tried
Then when we retire we can write the gospels
So they'll still talk about us when we've died
Jesus, on the other hand, feels that in fact he's following God's
plan (exactly what Judas thinks Jesus ISN'T doing), and is concerned
when Judas seems to not want to do his part by betraying Jesus. Jesus
practically kicks him out of the supper to go betray him to Caiaphas.
When Judas says, "To think I admired you/for now I despise you",
Jesus responds "You liar, you Judas." Notice that he is using
"Judas" to describe Judas, forshadowing how Judas will
actually be remembered through the rest of Christian history. His very
name has come to mean "someone who betrays."
What does Judas mean when he says, "What if I just stayed here
and ruined your ambition? Christ you deserve it"? Does he think
Jesus is just trying to draw attention to himself? Basically, what ends
up happening is that Judas seems to justify his betraying Jesus on the
grounds that Jesus wanted him to do it. Again, though, it doesn't seem
to be too big a jump to assume that his true motive is to save his own
neck.
Intentional or not, Webber and Rice have Judas use the title "Christ",
which was probably never used to refer to Jesus until long after he
was gone.
2. Gethsemane
(I Only Want to Say) (5:32)
Jesus prays before his arrest. He hesitates to go through with God's
plan, but, of course, relents.
3. The
Arrest (3:20)
Judas betrays Jesus with a kiss. The crowd reprises the theme of "The
Temple," seemingly posing as paparazzi:
Do you think that you may retire?
Did you think you would get much higher?
How do you view your coming trial?
Have your men proved at all worthwhile?
And they cheer for Jesus' arrest: "Now we have him! Now we've
got him!"
When Caiaphas accuses Jesus of claiming to be the Son of God, and asks,
"Well, is it true?" Jesus replies, "That's what you say
- you say that I am!" This exchange sets in motion a second major
theme of the opera: Does Jesus say he's devine, or is that what other
people say about him?
4. Peter's
Denial (1:27)
In Peter's Denial, which has the same tune as Strange Thing Mystifying
(is that significant?), I've always wondered why Peter doesn't hear
the cock crow and then regret his denial. It seems that the main reason
for that scene's existence in the opera is the question of how Jesus
knew this would happen. Again, Jesus is following God's plan, but no
one else realizes it.
5. Pilate
and Christ (2:43)
Jesus is asked, this time by Pilate, if he is King of the Jews. Jesus,
for a second time, responds: "That's what you say." Pilate,
frustrated, sends Jesus to Herod.
6. King
Herod's Song (Try It and See) (3:00)
This tune is basically a romp, a bring-down-the-house number. Perhaps
it's significant, though, that Herod credits Jesus himself with saying
that he is "God". But Jesus has, at this point, twice responded
to questions of his divinity with, "That's what you say."
In other words, Jesus and those responsible for his fate are crediting
each other with these claims that Jesus is something more than human.
Perhaps the point is that these titles were only given to him long after
he was gone, according to many biblical scholars. Jesus, most likely,
did not actually make these claims about himself, though in the Bible
he is credited with doing so, and Christian teaching has long said that
he was King of the Jews, Son of God, etc. There is no objective proof
that he was, or that he believed he was; it's a matter of faith.
7. Judas'
Death (4:14)
Judas seems shocked at the condition Jesus is in, beaten and bloody.
Somehow, the Judas of JCS seems not to have anticipated what
was actually going to happen to Jesus.
It's worth noting that, while JCS tends to follow John's gospel
most closely, neither this kiss at the betrayal nor Judas' death are
mentioned by John. The suicide is mentioned only in Matthew (Chapter
27) and Acts. According to Matthew, Judas felt remorse; the following
scene was clearly the basis for this part of JCS:
1 Early in the morning, all the chief priests and the
elders of the people came to the decision to put Jesus to death.
2 They bound him, led him away and handed him over to
Pilate, the governor.
3 When Judas, who had betrayed him, saw that Jesus was
condemned, he was seized with remorse and returned the thirty silver
coins to the chief priests and the elders.
4 "I have sinned," he said, "for I have
betrayed innocent blood."
"What is that to us?" they replied. "That's your responsibility."
5 So Judas threw the money into the temple and left. Then
he went away and hanged himself.
6 The chief priests picked up the coins and said, "It
is against the law to put this into the treasury, since it is blood
money."
7 So they decided to use the money to buy the potter's
field as a burial place for foreigners.
8 That is why it has been called the Field of Blood to
this day.
9 Then what was spoken by Jeremiah the prophet was fulfilled:
"They took the thirty silver coins, the price set on him by the
people of Israel,
10 and they used them to buy the potter's field, as the
Lord commanded me."
In JCS, Judas says, addressing Jesus, "You have murdered
me." Perhaps he means that his name will be remembered in a negative
light forever, his reputation "murdered". At the same time,
he's got it backwards -- Judas has led to Jesus' literal
murder!
Ultimately, Judas once again blames someone else for his own decision:
"I've been used, and you knew all the time." Then he kills
himself, saying Jesus has murdered him. And yet...The first words in
the opera are when Judas says "My mind is clearer now", though
at that time he may in fact be deluded; among his last lines is "my
mind is in darkness now," when in fact he sees more clearly, maybe,
what has happened, that Jesus did have a plan, and this was it.
An interesting musical point is that "Judas' Death" is a
patchwork of themes from elsewhere in the opera. We start with "Damned
for All Time" and "Blood Money" — appropriate enough
— but then move on to "I Don't Know How to Love Him."
Then the "39 Lashes" theme, which also appeared in "Heaven
on their Minds," and finally the "Well done Judas, good old
Judas," also heard at the end of "Blood Money."
Why is he "Well done, Judas, good old Judas"? Does that mean
God is happy with Judas for following the plan? Also, I wonder if they
really mean to say that Judas was simply used, suckered into turning
Jesus in, by Jesus himself? Or, Jesus might indicate, by God, since
Jesus makes clear that this is God's plan and not his own idea. Jesus
himself seems to feel "used" here.
8. Trial
Before Pilate (Including 39 Lashes) (5:12)
Jesus is brought before Pilate, receives 39 lashes, and then, at the
behest of the crowd, sentenced to death.
One notable aspect of "Trial Before Pilate" is in how it
differs from the Bible's version of events. Here's what John has to
say (Chapter 18) in contrast to Rice's lyrics:
28 Then the Jews led Jesus from Caiaphas
to the palace of the Roman governor. By now it was early morning,
and to avoid ceremonial uncleanness the Jews did not enter the
palace; they wanted to be able to eat the Passover.
29 So Pilate came out to them and asked, "What
charges are you bringing against this man?"
30 "If he were not a criminal," they replied,
"we would not have handed him over to you."
31 Pilate said, "Take him yourselves and judge
him by your own law."
32 "But we have no right to execute anyone,"
the Jews objected. This happened so that the words Jesus had spoken
indicating the kind of death he was going to die would be fulfilled.
33 Pilate then went back inside the palace, summoned
Jesus and asked him, "Are you the king of the Jews?"
34 "Is that your own idea," Jesus asked,
"or did others talk to you about me?"
35 "Am I a Jew?" Pilate replied. "It
was your people and your chief priests who handed you over to
me. What is it you have done?"
36 Jesus said, "My kingdom is not of this world.
If it were, my servants would fight to prevent my arrest by the
Jews. But now my kingdom is from another place."
|
Pilate
And so the king is once again my guest
And why is this? Was Herod unimpressed?
Caiaphas
We turn to Rome to sentence Nazareth
We have no law to put a man to death
We need him crucified — It's all you have to do
We need him crucified — It's all you have to do
Pilate
Talk to me, Jesus Christ
You have been brought here
Manacled, beaten by your own people
Do you have the first idea why you deserve it?
Listen, king of the Jews, where is your kingdom?
Look at me, am I a Jew?
Jesus
I have got no kingdom in this world
I'm through, through, through
Mob
Talk to me Jesus Christ
Jesus
There may be a kingdom for me somewhere — if I only knew |
"If I only knew"?? Interesting — Jesus in JCS
seems to be fairly in the dark about what God has planned for him.
37 "You are a king, then!"
said Pilate.
Jesus answered, "You are right in saying I am a king. In
fact, for this reason I was born, and for this I came into the
world, to testify to the truth. Everyone on the side of truth
listens to me."
38 "What is truth?" Pilate asked. With this
he went out again to the Jews and said, "I find no basis
for a charge against him.
39 But it is your custom for me to release to you
one prisoner at the time of the Passover. Do you want me to release
'the king of the Jews'?"
40 They shouted back, "No, not him! Give us Barabbas!"
Now Barabbas had taken part in a rebellion.
CHAPTER 19
1 Then Pilate took Jesus and had him flogged.
2 The soldiers twisted together a crown of thorns
and put it on his head. They clothed him in a purple robe
3 and went up to him again and again, saying, "Hail,
king of the Jews!" And they struck him in the face.
4 Once more Pilate came out and said to the Jews,
"Look, I am bringing him out to you to let you know that
I find no basis for a charge against him."
5 When Jesus came out wearing the crown of thorns
and the purple robe, Pilate said to them, "Here is the man!"
6 As soon as the chief priests and their officials
saw him, they shouted, "Crucify! Crucify!"
But Pilate answered, "You take him and crucify him. As for
me, I find no basis for a charge against him."
7 The Jews insisted, "We have a law, and according
to that law he must die, because he claimed to be the Son of God."
8 When Pilate heard this, he was even more afraid,
9 and he went back inside the palace. "Where
do you come from?" he asked Jesus, but Jesus gave him no
answer.
10 "Do you refuse to speak to me?" Pilate
said. "Don't you realize I have power either to free you
or to crucify you?"
11 Jesus answered, "You would have no power over
me if it were not given to you from above. Therefore the one who
handed me over to you is guilty of a greater sin."
12 From then on, Pilate tried to set Jesus free, but
the Jews kept shouting, "If you let this man go, you are
no friend of Caesar. Anyone who claims to be a king opposes Caesar."
13 When Pilate heard this, he brought Jesus out and
sat down on the judge's seat at a place known as the Stone Pavement
(which in Aramaic is Gabbatha).
14 It was the day of Preparation of Passover Week,
about the sixth hour.
"Here is your king," Pilate said to the Jews.
15 But they shouted, "Take him away! Take him
away! Crucify him!"
"Shall I crucify your king?" Pilate asked.
"We have no king but Caesar," the chief priests answered.
16 Finally Pilate handed him over to them to be crucified.
|
Pilate
Then you're a king?
Jesus
It's you that say I am
I look for truth and find that I get damned
Pilate
But what is truth? Is truth unchanging law?
We both have truths — are mine the same as yours?
Mob
Crucify him, crucify him!
Pilate
What do you mean? You'd crucify your king?
Mob
We have no king but Caesar
Pilate
He's done no wrong —no, not the slightest thing
Mob
We have no king but Caesar! Crucify him!
Pilate
I see no reason — I find no evil
This man is harmless so why does he upset you?
He's just misguided — Thinks he's important
But to keep you vultures happy I shall flog him
Mob
Crucify him! Crucify him!
Pilate
(Counts off the 39 Lashes)
Where are you from Jesus? What do you want Jesus? Tell me!
You've got to be careful — You could be dead soon —Could
well be
Why do you not speak when I have your life in my hands?
How can you stay quiet? I don't believe you understand!
Jesus
You have nothing in your hands
Any power you have comes to you from far beyond
Everything is fixed and you can't change it
Pilate
You're a fool, Jesus Christ — How can I help you?
Mob
Pilate! Crucify him!
Remember Caesar — you have a duty to keep the peace
So crucify him!
Remember Caesar — you'll be demoted, you'll be deported
Crucify him!
Pilate
Don't let me stop your great self-desctruction
Die if you want to, you misguided martyr!
I wash my hands of your demolition
Die if you want to, you innocent puppet! |
Matthew 27:11's account (similar to those of the other two Gospels)
says, "and the governor asked him, "Are you the king of the
Jews?" "Yes, it is as you say," Jesus replied). John's
(33 Pilate then went back inside the palace, summoned Jesus
and asked him, "Are you the king of the Jews?" 34
"Is that your own idea," Jesus asked, "or did others
talk to you about me?") is somewhat more like JCS's, but
here Jesus makes a statement rather than asking Pilate a question (Pilate:
Then you're a king? Jesus: It's you that say I am). Just as in
"The Arrest" and "Pilate and Christ", Jesus is asked
if he is King of the Jews, and replies that it is his accusers who say
that he is. Nowhere in JCS does Jesus make this kind of claim,
unlike in Matthew, Mark, or Luke, where he gives Pilate a straightforward
"yes" on the King of the Jews question.
These titles like "King of the Jews" and "son of God"
are thought to have been first applied to Jesus long after his time
on earth; perhaps JCS's alterations in the biblical text are
meant to highlight this point. Or perhaps, as I said before, to emphasize
that the belief that Jesus was more than merely human is entirely a
matter of faith. Or, more negatively, perhaps Webber and Rice meant
to say that people have built Jesus up to be more than he was. And yet,
Jesus clearly does believe that he is dying as part of God's plan. "Trial
Before Pilate" is the only place in JCS where he makes any
attempt to convince anyone else of this, but he isn't believed.
Both Pilate and Judas think of Jesus as deluded, misguided, thinking
of himself as more than he is. Whether Jesus is right or wrong in his
belief about the purpose of his death is open to question (the lack
of a resurrection scene keeps that unclear), but he since he never actually
claims to be "King of the Jews" or "Son of God",
then where, within JCS's view of Jesus and those around him,
have these titles come from? When Jesus is accused of giving himself
these titles, he turns around and says that it is his accusers who have
given him those titles. Who's right?
9. Superstar
(4:15)
The "voice of Judas" asks Jesus why he came to the earth
in such a low-tech era: "If you'd come today you would have reached
a whole nation/Israel in 4 BC had no mass communication."
Perhaps the most significant lyric here is when the choir sings "Jesus
Christ Superstar/Do you think you're what they say you are?" This
pertains to exactly the point made above: Jesus is always deflecting
the titles he's given, saying "that's what you say I am."
But what does he believe he is? The Bible, in my opinion, doesn't
offer an unbiased answer to this question. There are no first-person
interviews with Jesus, nothing written by him personally; we have to
rely on second- or third-hand sources regarding what Jesus said and
did.
In the same vein, Judas asks here:
Did you mean to die like that? Was that a mistake or
Did you know your messy death would be a record-breaker?
10. Crucifixion
(4:01)
This, of course, is the record-breakingly messy death. Jesus' few,
spoken, lines are as follows:
God, forgive them - they don't know what they're doing
Who is my mother? Where is my mother?
My God My God why have you forgotten me?
I am thirsty
It is finished
Father, into your hands I commend my spirit
This is, for the most part, straight from the Gospels, with the exception
of "Who is my mother? Where is my mother?" The closest to
this I could find in the Bible (and it's not very close) is from John
19:
25Near the cross of Jesus stood his mother, his mother's sister, Mary
the wife of Clopas, and Mary Magdalene. 26When Jesus saw his mother
there, and the disciple whom he loved standing nearby, he said to his
mother, "Dear woman, here is your son," 27and to the disciple,
"Here is your mother." From that time on, this disciple took
her into his home.
So Webber and Rice added this line. The "who" part is particularly
curious. Surely he knows who his mother is.
11. John
Nineteen Forty-One (2:04)
An orchestral instrumental. The verse referenced by the title reads,
"At the place where Jesus was crucified, there was a garden, and
in the garden a new tomb, in which no one had ever been laid."
The end. No resurrection? This was one point of controversy when JCS
came out, but keep in mind that the opera doesn't actually say that
he didn't rise from the dead; it ends before we can see whether
he does or not. A resurrection scene would make it clear that Jesus
was right and his accusers wrong; Webber and Rice seem to want to leave
that point open for debate. Again, it's a matter of faith.
This is a work in progress. If you have any further observatiosn on
JCS, or disagree with something I've written here, post on the
JCS forum!
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