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Home , Annas, John 13

THE OF JOHN Small Group Discussion Guide Text: :12-18 and 25-27

Theme/ Big Idea: is arrested, the earthly high priest questions the True High Priest, the disciples listen in, and Peter denies.

Context/ Background Information: The is full of irony. Many commentators note that John intentionally uses irony as a literary tool to capture his audience’s attention, force decision, and communicate profound truth. John 18:12-18 and 25-27 are a prime example. First, Jesus is not taken; he allows his arrest. Second, an earthly high priest established by God questions the True High Priest, who is God. And finally, the failure of one of the most committed disciples is contrasted with the faithfulness of the Savior.

JESUS ALLOWS HIS ARREST In verse 6, John said that the band of soldiers fell backward when Jesus announced, " he." Now, in verse 12, John says, "the band of soldiers…arrested and bound" Jesus. John wants his audience to understand Jesus is not weak. The soldiers did not surprise Jesus, nor did they overpower him. Jesus has all power and is in complete control. The fact that they bound him is a testimony to Jesus' power, not their's.

Though they came in a great show of force and power, it was not their power that arrested and subdued him; it was his love that allowed it. Jesus showed immense restraint and infinite humility because Jesus did not come to establish an earthly kingdom; Jesus came to establish a heavenly one. And the kingdom of God is not established by force, but by sacrifice. As Calvin urges, "let us remember that the body of the Son of God was bound, that our souls might be loosed from the cords of sin and of ." (1) Jesus' arrest, crucifixion, and death were voluntary.

THE EARTHLY HIGH PRIEST QUESTIONS THE TRUE HIGH PRIEST The theme of Jesus submitting his authority voluntarily to man's authority runs through John's entire account of Jesus' arrest, crucifixion, and death. This is seen clearly in verse 13. The trial of Jesus has three phases. Phase 1 was a preliminary examination by (John 18:13). Phase 2 was an informal trial by the (John 18:19-23; Matt 26:57, 59-68; :53, 55-65; :54, 63-65). And phase 3 was the formal trial by Pilot (John 18:28-19:16). John 18:13 captures the preliminary examination by Annas but provides no great details. Furthermore, John is the only Gospel writer to include this examination by Annas. Why does John provide this detail?

While Roman authorities arbitrarily deposed and appointed the high priest, Jews recognized that the high priest's role was established by God and thus a lifetime appointment (Num 25:10-13). Annas served as high priest from AD 5 to 15, was deposed by Rome, and was succeeded by five of his sons and son-in-law, . Despite this, the Jews still recognized Annas as the true and rightful high priest. Therefore, bringing Jesus to Annas was done as an act of reverence and respect for a man they thought served as mediator between the people and God.(2)

John wants his audience to see, hear, and feel the irony. The high priest's role was established by God to serve as a mediator between sinful man and a holy God. John is forcing the observant reader to ask, “Who is the rightful high priest, Annas or Jesus?” While everyone thinks Annas is the true and rightful high priest, it is actually Jesus, who is the long-awaited True and Better High Priest. Only Jesus can mediate between sinful man and a holy God (Heb 5:5–10; 6:20).

Additionally, the high priest’s role was to point people to God. Annas, however, cannot see God in the flesh standing before him. Furthermore, the earthly high priest stands in judgment and condemnation over the Heavenly High Priest. Rather than bow before God, Annas questions God. John 18:13 is a micro retelling of the Garden of Eden and man's blind arrogance, where he used the authority given to him by God to sit in judgment upon God. John is forcing his readers to decide. Will they look to Annas to reconcile them to God or will they look to God himself to reconcile them to God?

EVEN THE STRONGEST BELIEVER DENIES JESUS Twice we are told about "another " who was "known to the high priest" who enabled Peter to gain access to the high priest's courtyard. Church history has assumed this is likely John’s modest reference to himself similar to the way he uses the phrase “the disciple whom he loved” (:23, 19:26). The reader does not have to know whether it is John. What is important are the details John includes in verses 15 and 16, which provide verifiability and authenticity to the courtyard scene. How else do we know what went on behind closed doors? This text tells us at least two disciples were there, Peter and "another disciple."

John immediately moves to give his account of Peter's denial of Jesus beginning in verse 17. John is very intentional in the timeline and construction of Jesus' arrest and Peter's denial. He is intentionally contrasting "the faithlessness of the disciple with the fearlessness of the Master.”(3) Said another way, Peter's failure and denial are set against the backdrop of Jesus' faithfulness and commitment. Jesus is questioned by the high priest and "denies nothing," whereas Peter is questioned by a little girl (John 18:17) and "denies everything." Jesus is faithful even unto death, whereas Peter fails at even the slightest hint of opposition.(4) Jesus is faithful through three interrogations, while Peter failed all three of his.

Even the strongest of disciples who vowed to lay down his life for Jesus (John 13:37), who promised never to fail, never deny, and never betray, realizes the impossibility of the task. When all the attention is on Peter to acknowledge or deny, to stand with Jesus or reject him, he failed. At that moment, something Peter loved was more important to him than Jesus. Whether it was approval, acceptance, safety, or security, something was more important and valuable to Peter in that moment than identifying with .

If we read the story of Peter and say, "How terrible," or "Thank God I'm not like him," or even, "I would never," then we miss the point entirely. We are exactly like Peter and that is exactly why we so desperately need Jesus as Savior. We betray God, we betray others, we even betray our own word. We fail our Savior daily; sometimes only moments after the last failure. We cannot love God with all our heart, soul, mind, and strength apart from the radical reorientation of heart that the gospel of Jesus Christ offers and enables. True repentance is acknowledging we are exactly like Peter and in need of the exact grace he received.

Fortunately, Peter's story does not end with failure. It ends with grace; particularly, the grace of a Savior. John goes to great lengths to give historical details of the courtyard scene, such as Peter and the servants warming themselves by "a charcoal fire" (John 18:18). As mentioned, these details provide authenticity and verifiability to the story. But they also help the reader connect the dots to a more extraordinary story. For it was on the side of the Sea of (also called Tiberias), where another charcoal fire was prepared. This time by Jesus. And it was there that he extended extraordinary, restoring grace to Peter.

After Jesus' crucifixion and resurrection, he appeared to the disciples on the side of the . And there he asked Peter three times, "Do you love me?" And over "a charcoal fire," Peter is given another opportunity, this time to profess his love three times (:9-17). "As serious as was his disowning of the Master," says D.A. Carson, "so greatly also must we esteem the grace that forgave him and restored him to fellowship and service. And that means—both in John's Gospel and in our lives—that there is hope for the rest of us."(5)

Quotes To Consider: • "But let us remember that the body of the Son of God was bound, that our souls might be loosed from the cords of sin and of Satan." —John Calvin • "As serious as was his disowning of the Master, so greatly also must we esteem the grace that forgave him and restored him to fellowship and service. And that means—both in John's Gospel and in our lives—that there is hope for the rest of us." —D. A. Carson

Discussion Questions: 1. Who established the role of high priest according to Num 25:10-13? How long was the role expected to last according to Num 25:13? What irony is found in the fact that Jesus, our True High Priest, is taken before and questioned by Annas, the earthly high priest? 2. What did Peter promise in John 13:37? What does Peter do at even the slightest opposition? What does this teach us about even the most committed disciple? How does this actually serve to encourage us today? 3. When all the attention is on Peter to acknowledge or deny, to stand with Jesus or to reject him, what does he do? When all of the attention is on Jesus to reject the Father, what does he do? 4. Why do you think Peter's failure and denial are set against the backdrop of Jesus' faithfulness and commitment? How does Peter’s story end and what hope is there for you and I, according to John 21:1-19? 5. Consider the two dominant themes of this passage: 1) man is blind to Jesus' role and purpose, and 2) even the most committed fail. How do these echo John's primary point in writing the Gospel of John (cf. :31)?

Footnotes: 1. John Calvin and William Pringle, Commentary On the Gospel According to John, vol. 2 (Bellingham, WA: Software, 2010), 197. 2. Colin G. Kruse, John. (Downers Grove, Illinois: IVP Academic, 2017). 347. 3. George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 1999), 325. 4. R. E. Brown, The Gospel According to John: Introduction, Translation and Notes, Vol 2. (Geoffrey Chapman/ Doubleday, 1966–71). 842. 5. D. A. Carson, The Gospel According to John, The Pillar Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 586.