ACC ~ John 18 v12 - 14

OVERVIEW:

Jesus’ captors bound their liberator (AUGUSTINE) with the chains of our freedom (CYRIL). They present Jesus to Annas as if they were presenting him with a trophy (CHRYSOSTOM). They brought him to the high priest Annas first, since he was the prime mover behind the scenes in hatching the plot against Jesus; then they bring him to Caiaphas, who was the instigator of his slaughter (CYRIL). In explaining the priesthood of Annas and Caiaphas, it is helpful to remember that Jesus passed the entire time of his ministry under four high priests who each served one year, according to Josephus, beginning with Annas and ending with Caiaphas under whom Jesus suffered (EUSEBIUS).

18:12 | They Bound Him

THEY BOUND THEIR LIBERATOR

AUGUSTINE: They took him: someone to whom they had never found access. For he continued [as] the day while they remained as darkness. Neither had they listened to the words “Come unto him, and be enlightened.” [1] For if they had approached him in this way, they would have taken him, not with their hands for the purpose of murder but with their hearts for the purpose of a welcome reception. Now, however, when they laid hold of him in this way, their distance from him was vastly increased. And they bound the one who could have freed them. And perhaps there were those among them who then fastened their fetters on Christ, and yet were afterward delivered by him and could say, “You have loosed my bonds.” [2] TRACTATES ON THE GOSPEL OF JOHN 112.6. [3]

[1] Ps 34:5 (33:6 LXX).

[2] Ps 116:16 (115:7 LXX).

[3] CCL 36:635-36; NPNF 1 7:417-18**.

CHAINS OF FREEDOM

CYRIL OF ALEXANDRIA: Now that all obstacles had been overcome and Peter had put away his sword, and Christ had, as it were, surrendered himself to the hand of the Jews (though he did not have to die) and it was easier for him to escape, the soldiers and servants together with their guide give way to cruel rage and are transported with the ardor of victory. They took the Lord, who gave himself up wholly to their will, and put chains upon him, even though he came to us to release us from the bondage of the devil and to loose us from the chains of sin. COMMENTARY ON THE GOSPEL OF JOHN 11.13. [1]

[1] LF 48:578**.

18:13-14 | Annas and Caiaphas

JESUS THE TROPHY

CHRYSOSTOM: In their exultation, they took him to Annas to show what they had done, as if they were bringing home the trophy. HOMILIES ON THE GOSPEL OF JOHN 83.2. [1]

[1] NPNF 1 14:308**.

JESUS BROUGHT FIRST TO ANNAS BECAUSE HE IS THE INSTIGATOR

CYRIL OF ALEXANDRIA: They bring Jesus to Annas, who was the father-in-law of Caiaphas. From this we may conclude that he was the prime mover and planner of the iniquity against Christ. … Jesus is, therefore, taken away to him first of all. … Having been captured by the malice of Annas and the services of his hirelings and ensnared within the net, Jesus was then led to the one who encompassed and instigated the slaughter of the innocent. This was Caiaphas, and he was adorned with the office of the priesthood. … This miserable man committed the most impious act ever committed. For what can be worse than impiety against Christ? COMMENTARY ON THE GOSPEL OF JOHN 11.13. [1]

[1] LF 48:578**.

JESUS’ MINISTRY UNDER ANNAS AND CAIAPHAS

EUSEBIUS OF CAESAREA: The divine Scripture [1] says that he completed the entire time of his teaching while Annas and Caiaphas were high priest, showing that the entire time of his teaching was included within the years of their administration. Since he began in the high priesthood of Annas and continued until the reign of Caiaphas, the entire intervening time does not amount to four years. For, since the regulations of the law of that time were already being destroyed, somehow, there was a relaxation of the rule by which the duties of the service of God were for life and by hereditary descent, and different men at different times were entrusted with the high priesthood by the Roman governors and continued in this office for no more than one year. [2] Josephus relates that four high priests intervened in succession from Annas to Caiaphas, speaking as follows in the same text of the Antiquities: “Valerius Gratus [3] put an end to the priesthood of Annas [4] and appointed Ishmael [5] the son of Phabi as high priest, and after a short time he removed this one and named as high priest Eliezer, the son of Annas the high priest. And after a year had passed he removed this one also and passed over the high priesthood to Simon, [6] the son of Kamithus. But no more than a year passed with him in office when Josephus, known also as Caiaphas, [7] became his successor.” [8] So, the entire period of our Savior’s teaching is shown to be not even a complete period of four years, since four high priests from Annas to the appointment of Caiaphas fulfilled an annual service over a period of four years. The Gospel, therefore, has rightly indicated Caiaphas as the high priest of the year in which the events of the Savior’s passion were fulfilled, and from this we also can see that the time of Christ’s ministry does not disagree with the foregoing investigation. ECCLESIASTICAL HISTORY 1.10.2-7. [9]

[1] See Lk 3:2; also, Jn 11:49, 51; 18:13.

[2] The high priests were frequently changed by the Roman governors, and there was no regularly prescribed interval. Some continued in office for many years. Thus, Caiaphas was high priest for more than ten years, having been appointed by Pilate and also by his predecessor, Valerius Gratus, and his successor, the Proconsul Vitellius.

[3] Made procurator by Tiberius early in his reign. He ruled about eleven years, when he was succeeded by Pilate in A.D. 26.

[4] Also known as Annas; he was appointed high priest by Quirinius, governor of Syria, in A.D. 6 or 7. He remained in office until 14 or 15, when he was removed by Valerius Gratus.

[5] Either Ishmael or Caiaphas must have held the office of high priest for eight or ten years, or Gratus’s period would not be filled up. Eusebius seems to be wrong in limiting his period of office to one year, although Eusebius may be assuming some facts not in evidence.

[6] This Simon is otherwise unknown, except by Josephus here.

[7] Joseph Caiaphas, son-in-law of Annas, well known for his prominence in gospel history.

[8] Josephus Jewish Antiquities 18.34, 35.

[9] FC 19:70-72**.