Mar 14:53-72, Luk 22:54-71, Joh 18:13-27 | Barnes | STEP

Verse 13. To Annas first. Probably his house was nearest to them, and he had great authority and influence in the Jewish nation. He had been himself a long time high-priest; he had had five sons who had successively enjoyed the office of high-priest, and that office was now filled by his son-in-law. It was of importance, therefore, to obtain his sanction and counsel in their work of evil.

That same year. Jn 11:14.

(k) "Annas" Lk 3:2 (1) "that same year" "And Annas send Christ bound unto Caiphas, the high priest," Jn 18:24 Verse 14. Which gave counsel, &c. Jn 11:49,50. This is referred to her, probably, to show how little prospect there was that Jesus would have justice done him in the hands of a man who had already pronounced on the case.

(l) "gave counsel to the Jews. Jn 11:49,50 Verses 15-18. Mt 26:57, Mt 26:58.

Another disciple. Not improbably John. Some critics, however, have supposed that this disciple was one who dwelt at Jerusalem, and who, not being a Galilean, could enter the palace without suspicion. John, however, mentions the circumstance of his being known to them, to show why it was that he was not questioned as Peter was. It is not probable that any danger resulted from its being known that he was a follower of Jesus, or that any harm was meditated on them for this. The questions asked Peter were not asked by those in authority, and his apprehensions which led to his denial were groundless. Verse 19. The high-priest then asked Jesus of his disciples. To ascertain their number and power. The charge on which they wished to arraign him was that of sedition, or of rebellion against Caesar. To make that plausible, it was necessary to show that he had made so many disciples as to form a strong and dangerous faction; but, as they had no direct proof of that, the high-priest insidiously and improperly attempted to draw the Saviour into a confession. Of this he was aware, and referred him to the proper source of evidence--his open, undisguised conduct before the world.

His doctrine. His teaching. The sentiments that he inculcated. The object was doubtless to convict him of teaching sentiments that tended to subvert the Mosaic institutions, or that were treasonable against the Roman government. Either would have answered the design of the Jews, and they doubtless expected that he--an unarmed and despised Galilean, now completely in their power--would easily be drawn into confessions which art and malice could use to procure his condemnation. Verse 20. Openly to the world. If his doctrine had tended to excite sedition and tumult, if he had aimed to overthrow the government, he would have trained his friends in secret; he would have retired from public view, and would have laid his plans in private. This is the case with all who attempt to subvert existing establishments. Instead of that, he had proclaimed his views to all. He had done it in every place of public concourse--in the synagogue and in the temple. He here speaks the language of one conscious of innocence and determined to insist on his rights.

Always resort. Constantly assemble. They were required to assemble there three times in a year, and great multitudes were there constantly.

In secret, &c. He had taught no private or concealed doctrine. He had taught nothing to his disciples which he had not himself taught in public and commanded them to do, Mt 10:27, Lk 12:3.

(n) "I spoke openly to the world" Lk 4:15, Jn 7:14,26,28, 8:2 (o) "in secret have I said nothing" Acts 26:26 Verse 21. Why askest thou me? Ask them, &c. Jesus here insisted on his rights, and reproves the high-priest for his unjust and illegal manner of extorting a confession from him. If he had done wrong, or taught erroneous and seditious doctrines, it was easy to prove it, and the course which he had a right to demand was that they should establish the charge by fair and incontrovertible evidence. We may here learn,

1st. That, though Jesus was willing to be reviled and persecuted, yet he also insisted that justice should be done him.

2nd. He was conscious of innocence, and he had been so open in his conduct that he could appeal to the vast multitudes which had heard him as witnesses in his favour.

3rd. It is proper for us, when persecuted and reviled, meekly but firmly to insist on our rights, and to demand that justice shall be done us. Laws are made to protect the innocent as well as to condemn the guilty.

4th. Christians, like their Saviour, should so live that they may confidently appeal to all who have known them as witnesses of the sincerity, purity, and rectitude of their lives, 1Pet 4:13-16. Verse 22. One of the officers. One of the inferior officers, or those who attended on the court.

With the palm of his hand. This may mean, wave him a blow either with the open hand or with a rod"--the Greek does not determine which. In whatever way it was done, it was a violation of all law and justice. Jesus had showed no disrespect for the office of the high-priest, and if he had, this was not the proper way to punish it. The Syriac reads thus: "Smote the cheek of Jesus." The Vulgate and Arabic: "Gave him a blow."

(2) "with the palm of his hand" or, "with a rod" Verse 23. Spoken evil. In my answer to the high-priest. If there was any disrespect to the office, and want of regard for the law which appointed him, then testify to the fact, and let punishment be inflicted according to the law; comp. Ex 22:28.

But if well, an accused person is on trial he is under the protection of the court, and has a right to demand that all legal measures shall be taken to secure his rights. On this right Jesus insisted, and thus showed that, though he had no disposition to take revenge, yet he claimed that, when arraigned, strict justice should be done. This shows that his precept that when we are smitten on one cheek we should turn the other (Mt 5:39), is consistent with a firm demand that justice should be done us. That precept refers, besides, rather to private matters than to judicial proceedings. It does not demand that, when we are unjustly arraigned or assaulted, and when the law is in our favour, we should sacrifice our rights to the malignant accuser. Such a surrender would be injustice to the law and to the community, and be giving legal triumph to the wicked, and destroying the very end of all law. In private matters this effect would not follow, and we should there bear injuries without reviling or seeking for vengeance.

(q) "but if well" 1Pet 2:19-23 Verse 24. Comp. Jn 18:13 with Mt 26:57.

(3) "Now Annas" Jn 18:13 Verses 25,26. Mt 27:1,2. Mt 26:72, also Mt 26:73-74.