John 18:12–14

In these verses is recorded how Christ was taken and bound in the garden, and carried away to the High Priests, Annas and Caiaphas the last of which is described from that counsel which he gave before this time concerning Christ, ch 11 50. to shew that he was Christs inveterate enemy, and would be very earnest to have his own project take effect For clearing this purpose, Consider, 1. As for that corruption, that this Priesthood is reckoned by yeares, see what is said on chap. 11.49, 50. But the greater difficulty is, which of the two, Annas, or Caiaphas, was the High Priest that year. The Parenthesis in our Translation (which hath no ground in the Original, and is contrary to the way of placing it in our old Translation) would seem to imply that Annas was he, who indeed before this time had this office, and was before Caiaphas in dignity, Luke 3.2. And afterward we finde him in office, Acts 4.6. But for clearing of it; in general, it need not stumble us that we finde in Scripture both of them called High Priests at once. For in the Jewish Church the High Priest, (called also the chief Priest) had his Sagan, or deputy, who in case of his infirmity or pollution, did minister for him, and is called the second Priest, 2 Kings 25.18. Jer. 52.24. and so both of them might be in place at once. Now in particular, not only the Jewish history, but the Scripture it self makes it apparent, that Caiaphas was the High or chief Priest at that time; for, so he is called, chap. 11.49 and here also, the parenthesis being laid aside, 1. Therefore also it is that Christ is sent by Annas to him, v. 24. as to the High Priest, and it is before him, and the Councel convened in his house, (as the other Evangelists record) that Christ is examined and condemned, whereas the Councel might have been convened at Annas house, had he been in chief office. So the meaning of v. 13. is only this, That Christ being taken is brought first to Annas his house; partly, as being nearest to them, and partly, out of respect to him, as having been sometime High Priest, and now father in law to the High Priest; and to refresh him with a spectacle so grateful to him, seeing (as may be gathered from v. 24.) he went not to the Councel himself, but sent Christ thither. Consider, 2. As for the place wherein Peter denied his Master, and Christ was examined before the High Priest, Albeit John do insert Peters first fall, and part of Christs examination, before he mention that he was sent to Caiaphas, v. 24. and so should seem to passe over any thing he endured in the hall of Caiaphas: And albeit it be all one, as to the truth of the doctrine in it self, whether these things fell out in Annas or Caiaphas hall: Yet the other Evangelists make it clear (see Matth. 26.57, 58. &c.) that these things were done before Caiaphas and in his hall. And we are to conceive that Christ being brought to Annas, he sent him immediatly to Caiaphas his house where the Councel was conveened, where Peter denied him, and he was examined. And so that v. 24, is immediatly to be subjoyned to v. 13. it being subjoyned there to his examination, not as done after that, but only that John may clear how Christ came to be examined before the high Priest, even because Annas had sent him thither, though he had not mentioned it before. And for this cause also it is, that, v. 14. Caiaphas is described, from his inveterate malice, as supposing that Christ was now brought before him, as is also set down in the Margent of our Bibles, out of some Original copies.

From this purpose Learn, 1. Albeit the Lord seem not to regard who wrong his children and people; yet he doth take notice of all of them, in due time to requite it; for, here, he takes notice who took Christ, both of the band, and their Captain, and of the officers of the Jews. See Isa. 47.6. 2. Christ being taken and bound, doth serve to teach; Partly, that every one of Adams posterity, is by nature a bond-servant and slave to sin, and liable to justice; for, he behooved to be bound, to expiate this slavery of his own. Partly, That by Christs being bound, such as are given to him, have a right purchased to be free from this slavery and bondage, whereof they are made partakers by coming to him; for, by his being bound, his own are freed. And they ought to be so much the more strictly tyed in the bonds of love to him, and should endeavour to enjoy their priviledge, and freedome from the slavery of sin and terrours of the Law, and from a spirit of bondage. 3. As it is a sad judgement on men, when they delight to see the bonds of Christ and his followers; So it may be their lot to be made a grateful spectacle to their enemies, and this Christ hath sanctified in his own person; for, they led him away to Annas first, &c Which was an evidence of his wicked disposition, that he longed for such a sight; And is an instruction to Saints, informing them what their lot may be, since their Head and Lord was carried from place to place, (even to Herod, as is marked by the rest) to be a spectacle to his enemies. See 1 Cor. 4.9. 4 Let Churches or persons glory never so much in their priviledges; Yet all men are but liars, and the most eminent of them may degenerate so far, as to corrupt the Ordinances of God, and become most bitter enemies unto Jesus Christ and his truth; for, albeit the Church of the Jews had as fair promises as any particular Church; yet even there, the Ordinance of the Priesthood is degenerate from the first institution, and become an annual or yearly office; and the high Priest and his Father-in-law are they who take most pleasure in beholding the sufferings of Christ; Yea, who have greatest hand in them. 5. Christ, in his suffering, met with all extremities and disadvantages, that so he might sanctifie such lots unto his people, and might purchase to them (when he saw it good for them) more tender usage in their sufferings; for, therefore it is marked, v. 14. who this Caiaphas was, Not only to shew that the malicious designs and projects of persecutors are not forgotten by God, however he spare them for a time; But that we might know, Christ had to do with an inveterate and bitter enemy. And from this it floweth, that sometime his followers finde bitter usage and extream violence, very easie and sweet, and, (on the other hand) that sometime they finde even enemies and persecutors more milde and compassionate. See Ps. 106.46. Jer. 15.11.