(2) The preliminary examination before Annas, interwoven with the weakness and treachery of Peter. This passage describes the first steps taken by the enemies of our Lord to conduct the examination which was to issue in a judicial murder, and therefore to provide the basis on which the charge might be laid before Pilate and that Roman court, which alone could carry into execution the malicious conclusion on which they had already resolved.
Moreover, tiffs passage is interwoven with the melancholy record of the fall of Peter. There are grave difficulties in the passage, which have led to harsh judgment on the narrative itself and on its general truthful ness.
Keim almost angrily dismisses it, and Strauss endeavors to show that it is incompatible with the synoptic narrative; while Renan, on the other hand, sees in it numerous lifelike touches and great circumstantial value.
The prima facie objection is that John describes a preliminary examination before Annas, whom he confounds with the high priest, and says nothing of the judicial trial before the Sanhedrin under the presidency of Caiaphas.
Baur and Strauss supposed that the author did this in order to exaggerate the guilt of the Jews by doubling their unbelief, and aggravating their offence by making two high priests rather than one condemn their Messiah.
In reply to this we have simply to say that John, though he shows the animus of both these notorious men, does not mention the judicial condemnation pronounced by either (see Weiss, 3.334, Eng. trans.
). The omission of the sublime answer of our Lord to the challenge of Caiaphas and others is surely profoundly contradictory to the supposed theological purpose of the writer; and we can only account for its omission on the ground that the synoptic tradition had made it widely known, and that that tradition still needed correction by the record of important supplementary matter.
Some harmonists have endeavored to transpose verse 24 into close proximity with verse 13, or to give, as the Authorized version does, a pluperfect meaning to ἀπέστειλε of verse 24, the effect of which is to make the two examinations virtually one, but one from which John leaves out the most striking features.
This is supposed to be necessitated by the verses 19-23, where the "high priest" is said to have interrogated Jesus. Moreover, the supposition of there being a considerable space in the city between the house of Annas and the palace of the high priest Caiaphas renders the harmony of the narratives touching the denials of Peter inextricably confused, seeing that, according to the synoptic narrative, they occurred in the court of Caiaphas, while in John they apparently were made in the court of Annas.
This difficulty is entirely met by the natural suppositions arising out of the relations of these two men. Annas (Hanan, Ananias, Ananus) was a man of great capacity and exclusiveness, charged with fiery passions and bitter hatred of the Pharisaic party.
He was appointed high priest in A.D. 7, by Quirinus, Governor of Syria; in A.D. 14 he was compelled to retire in favor of his son Ishmael. After him followed Eleazar, and in A.D. 25 Joseph Caiaphas, his son-in-law, was appointed, and this man held the office till A.
D. 37. Three other sons of Annas held the like position, and it was during the high priesthood of one bearing his father's name (Ananus) that James the Just was cruelly murdered (Josephus, 'Ant.,' 20:8.
1). The influence of the old priest throughout the entire period covered by New Testament narrative was very great. Luke (Luke 3:2) speaks of Annas and Caiaphas as high priests, and Annas is again in Acts 4:6 spoken of as high priest.
John never speaks of him as "high priest," unless he must be held to do so in this passage. Our most thoughtful commentators differ on the point whether John does not so designate him (verse 19), adopting the well-known usage of Luke, which gave him the title of high priest.
The evangelic narrative reveals, however, quite enough to explain that he may have been at the heart of the antagonism to Jesus, have aided Caiaphas with his suggestions, and consented to conduct a preliminary midnight investigation which would give at least a semblance of legal sanction to the condemnation, which, between them, they would be able to secure as soon as the day dawned.
In tract 'Sanhedrin,' Mishna, John 4:1 and John 5:5, we learn that, though an acquittal of a prisoner or accused person might be pronounced on the day of trial, yet a capital sentence must be delayed till the following day.
As this trial must be brought at once to a termination, such an investigation as that which John describes would furnish the necessary validity. Moreover, some hours must have elapsed before the Sanhedrim under the legal superintendence of Caiaphas, could have assembled.
Now, the domestic relation of Annas and Caiaphas would make it highly probable that the hall of the Sanhedrin and the house of Annas were on different sides of the same great court of the palace, and that one court, αὐλή, sufficed for both.
With these preliminaries, let us proceed with the narrative as given by John. The frivolous supposition of Thoma, that the author of this Gospel was playing upon the idea of the beast (Judas) and the false prophet, and on the five brothers of the rich man of Luke's parable, is allowed to disfigure this writer's treatment of the introduction of the part taken by Hanan, or Annas, in the Passion-tragedy.