John 18:12–22 vividly depicts the moment when Jesus is arrested, bound, and first taken to Annas. This scene is pivotal in preparing the Passion and crucifixion of Jesus throughout the Gospel narrative. Particularly, the writer of the Gospel of John highlights the presence of Annas, an aspect relatively less elaborated in the Synoptic Gospels (Matthew, Mark, and Luke), thereby exposing how religious power, rife with corruption and conspiracy, was directed against Jesus. Here, the dynastic succession of the high priesthood and the reality of a corrupted religious authority come to light, showing how Jesus was falsely accused and sacrificed by those seeking to protect their vested interests through lies and violence. Whenever we read this passage, we are reminded that the corruption of religious and social power in that era can still recur in our own time. Interpreting this text, Pastor David Jang pays special attention to the fact that Jesus was “led to Annas first” and offers a detailed critique of its injustice and irony. Through deep meditation on this passage, we recognize anew that Jesus, in every circumstance, testified to the truth of the kingdom of God and ultimately opened the path of redemption.
According to the scriptural account (John 18:12–14), those who came to arrest Jesus consisted of a detachment of soldiers, their commander, and officers of the Jews. Immediately after seizing Jesus in the Garden of Gethsemane, they bound Him and led Him first to Annas. Annas was the father-in-law of Caiaphas, the current high priest, and was a figure boasting enormous influence, wealth, and a powerful behind-the-scenes network. John 18:13 merely states, “Annas was the father-in-law of Caiaphas, who was high priest that year,” yet hidden within this simple remark is how deeply and corruptly the Jewish religious system was entangled around the household of Annas. By the Levitical regulations, the office of high priest was supposed to be a lifetime position, maintained in holiness and purity. Reality, however, was different. Annas officially held the high priesthood from A.D. 6 to 15—an extraordinary nine years—and afterward, his five sons sequentially took over the high priesthood. Meanwhile, his son-in-law Caiaphas also assumed that role. This was a patently corrupt system of religious power passed down within the family, having nothing to do with proper procedure.
Against this backdrop of corruption, John explicitly records that the Lord was arrested and taken “first to Annas” (John 18:13). Legally, Jesus should have been tried by the current high priest, Caiaphas, and the formal religious trial was required to be held in daylight, specifically in the courtyard of the temple where the Sanhedrin convened. The Sanhedrin—the Jewish supreme council—had strict protocols for trials: at least two witnesses were required, any false testimony rendered that testimony invalid, and, above all, the authority to carry out capital punishment immediately did not rest with the Jewish authorities but rather with Rome. Thus, for them to sentence Jesus to crucifixion, a public trial under the Roman governor was indispensable. Nonetheless, despite claiming to be scrupulous observers of the Law, they secretly arrested Jesus at night to safeguard their vested interests, taking Him first to Annas. Clearly, this violated the Law and was an unlawful trial.
Why Annas in particular? Was it merely because he was the father-in-law of Caiaphas, or was it because he was the real power broker, exercising substantial influence from behind the scenes? Many scholars, pastors, and figures like Pastor David Jang view Annas not simply as a “former high priest” but as the pivotal figure who wielded decisive influence in the arrest and crucifixion of Jesus. Annas, already colluding with Rome to buy and sell the high priesthood, had amassed an immense fortune and virtually monopolized the profits made from the sale of sacrificial animals in the temple (“temple commerce”). As a result, the temple had become a “den of robbers” and a place for merchants to fulfill their greed (John 2:13–16; Matt. 21:13). Jesus confronted this corrupted system directly by cleansing the temple, both at the outset and near the end of His public ministry.
When purchasing a sacrifice at the temple, worshippers were theoretically required to offer a flawless animal. Yet animals sold “inside the temple” automatically passed inspection by examiners employed by the high priest’s party, while even the most perfect animals from “outside the temple” were often intentionally deemed defective. Consequently, pilgrims and worshipers were forced to buy the officially approved sacrifices at excessively inflated prices within the temple precincts. Even the doves, meant for the poor, were sold inside at prices multiple times higher. The massive profit thus accumulated flowed back to Annas’s household and the leaders of the Sadducees allied with him. Their close ties to Roman authorities also guaranteed the stability of their vested interests and political clout.
Thus, the fact that Annas—symbolizing the corruption of religious authority—“first” questioned Jesus was not a trivial procedural matter but a significant clue that the conspiracy to kill Jesus was now fully underway. In John 18:19 and onward, Annas interrogates Jesus “about his disciples and his teaching.” This line of questioning was highly strategic: how many disciples did He have, and was He disseminating radical teachings at odds with Jewish tradition? According to the Gospel of John, Jesus replies that He “has said nothing in secret” (John 18:20). Indeed, Jesus had taught openly in synagogues and the temple, publicly proclaiming the kingdom of God before the crowds. Even the cleansing of the temple was performed openly, so Annas’s intent to paint Jesus as leading a secret revolutionary sect is shown to be baseless.
To Annas’s questions, Jesus answers, “Why do you ask me? Ask those who heard me what I said to them; they know what I said” (John 18:21). This is entirely in line with Jewish legal custom and quite reasonable. Under normal procedure, if someone truly had spoken dangerous and heretical teachings, the “victims” or “witnesses” would have naturally emerged to testify. Nonetheless, Annas endeavors to force Jesus to incriminate Himself, trying a form of compelled confession. We clearly see here the injustice of the trial. Although Jesus responded with logical and legitimate defense, an officer standing by struck Him on the cheek, saying, “Is that how you answer the high priest?” (John 18:22). This moment exposes the reality: it was not a fair trial but a place of violence.
Meditating deeply on this passage, we see the Lord silently enduring this unjust violence. The innocent One is treated as a criminal, bound, and subjected to an illegal nighttime interrogation. Yet Jesus does not waver from proclaiming God’s truth. Even as Annas frames Him as a challenger to God’s authority, it is actually Annas who commits blasphemy and dishonors God’s name. Corrupted religious authority will readily use lies and violence to protect itself. The temple becomes a place filled with merchants, and the office of the high priest deteriorates into a dynastic post purchased with money.
In his reflections on this passage, Pastor David Jang emphasizes that the suffering of Jesus was not merely a personal ordeal but a confrontation with a vast structure of religious and political corruption. He examines how the high priesthood of that time was monopolized through bribery and behind-the-scenes deals by pro-Roman factions, that is, how worship owed to God was twisted into a means of maintaining power. Pastor David Jang also provides insight relevant to our own day. Any church or faith community, if it fails to engage in constant self-examination, can become “Annas-like”—invoking the name of God while in fact succumbing to the pursuit of wealth and authority. Remembering Jesus’ indignation and His words when He cleansed the temple clarifies how the church should stand in the world.
Another detail to note is the story of Peter and “the other disciple” (John 18:15–18). According to John, after the other disciples scattered, Peter and another disciple followed Jesus all the way to the courtyard of the high priest. This other disciple, who was “known to the high priest,” managed to get Peter inside. Many interpret this unnamed disciple as John, based on the context and church tradition, though some speculate it might have been Judas, who had dealings with the high priestly circle and could therefore bring Peter in. Yet traditionally, it is believed that John had some acquaintance with the high priest’s family. What matters is that Peter followed Jesus to the end. Though he made many mistakes, he deeply loved Jesus and had no intent to betray Him. In fact, he was passionate enough to draw his sword in a bid to defend Jesus (John 18:10).
Still, in the courtyard of the high priest, as he warmed himself by the fire, Peter ultimately denied Jesus three times (John 18:17–18; 25–27)—just as Jesus had predicted (John 13:38). Perhaps what Peter should have done at that moment was to bear witness to Jesus in the midst of that illegal trial. The Annas faction was distorting His teaching and painting the disciple community as subversive conspirators. If Peter had stepped forward to testify, “What the Lord taught was the gospel of the kingdom of God; He never sought to overthrow the Jewish Law. He never spoke of destroying the temple; rather, He called for the restoration of true worship,” the outcome might have been different. But in a situation fraught with life-threatening danger, his fear was inevitable. In any case, this passage, by revealing Peter’s denial, shows the depths of human weakness, even as it contrasts with the immeasurable greatness of the Lord’s love and forgiveness. Later, after His resurrection, Jesus appears to Peter by the Sea of Tiberias (John 21) and restores him by asking three times, “Do you love Me?”—mirroring his triple denial.
The interrogation scene continues into the trial before Pilate (John 18:28 ff.), culminating in the decree of crucifixion. Throughout it all, John’s Gospel shows Jesus not as a tragic victim simply overpowered by greater force, but rather as One who came “to bear witness to the truth” (John 18:37). In other words, though He was fully God and able to protect Himself, He willingly endured humiliation and suffering for the redemption of humanity. Amid the darkness of collusion between religious leaders and political power, Jesus silently adhered to the Father’s will—a path that led to the cross.
Pastor David Jang, interpreting this text, remarks on its parallels with the church’s current situation. Then as now, people claimed to be “keepers of the Law” and “honorers of God’s name,” yet in reality, under cover of darkness they held a clandestine trial to arrest innocent Jesus. Though they called themselves a holy assembly, they resorted to force, conspiracy, and unlawful binding to suppress Jesus. They dared not hold a daytime trial but committed their evil in secrecy at the high priest’s residence—an archetype of hypocrisy and arrogance. Church history has often seen the same pattern, when unrighteous power allied with Christian faith, perpetrating countless acts of violence. The medieval Inquisition, the alliance of ecclesiastical and royal powers that thrived on privilege—these are prime examples of corruption analogous to that of the Jewish leaders in Jesus’ day.
How can we, then, prevent such corruption and restore the authentic spirit of worship that Jesus taught? Pastor David Jang underscores the following principles. First, the church must always place Jesus at the center and be a community that listens to His words. Even if we talk of “keeping the Law” or “preserving church tradition,” without the heart of Jesus’ teaching and love at the core, we risk descending into injustice and corruption. Jesus always spoke the truth plainly and commanded that the temple not be turned into a “house of trade” (John 2:16). Likewise, the church must not be a place for monetary profit or worldly authority, but a community of worship, prayer, and fellowship.
Second, neither a grand building nor a formal institution should claim authority as “the church.” Jesus said, “Destroy this temple, and in three days I will raise it up” (John 2:19), meaning that Jesus’ own body is the true temple (John 2:21). If a building or organization grows corrupt, it must be “torn down,” then rebuilt as a genuine community of worship and the Word. The high priests, who twisted the temple to preserve their power, identified God’s Son, Jesus, as their enemy. Yet the church must continually examine itself for signs of corruption and return to true worship. If we lock ourselves into a church framework that merely pursues our vested interests and drifts away from Jesus’ truth, that is essentially following Annas’s path.
Third, we should remember both the disciples’ frailty and their journey toward restoration. Despite being Jesus’ leading disciple, Peter denied the Lord in the most humiliating way. But Jesus came back to him and restored him as an apostle. Today, some in the church become conceited because they have been believers for many years or hold leadership positions; others sink into guilt and despair over their failures. Yet Jesus is always ready to restore us, despite our weaknesses. What matters is our return to Him. When, like Peter, we repent in tears and open our hearts to the Lord once again, our failures and shame can be turned into instruments of God’s grace. On this point, Pastor David Jang says, “On the way of the cross, all human frailty is laid bare, but through the Lord’s blood we are made completely new—that is the power of the gospel.”
Fourth, we must remember that ecclesiastical power often exercises violence in secret. Annas sought to appear to follow legal procedure while actually relying on contrived testimony and brute force to ensnare Jesus. Such injustice frequently hides behind slogans like “the common good” or “the purity of religion.” The ancient Sanhedrin trial, the medieval Inquisition, modern alliances between church leadership and political power all attest to the same reality. This is why we must remain vigilant about how decisions are made and carried out by those in authority, whether inside or outside the church. Those in power can readily conspire behind closed doors, cloak their wrongdoing with seemingly upright motives, or hide their violence. We must keep watch so that these abuses do not go unchecked.
Fifth, Jesus never retaliated with lies or violence even when faced with unjust aggression. At Gethsemane, He ordered Peter to “Put your sword into its sheath” (John 18:11). Even when struck on the cheek in front of Annas, Jesus did not remain silent against injustice (John 18:23), but neither did He respond with violence. Instead, He said, “If I said something wrong, testify as to what is wrong” (John 18:23), confronting darkness with the light of truth. Ultimately, Jesus pronounced “It is finished” (John 19:30) on the cross, accomplishing the final defeat of evil. In this way, He overcame the world by the power of truth and love rather than perpetuating a cycle of violence. Pastor David Jang emphasizes, “Jesus prevailed in a way entirely different from worldly logic. This is the way of the cross, and likewise the way of holy obedience we are called to follow.”
Accordingly, John 18:12–22—particularly the phrase “they led Him away to Annas first”—reminds us that Jesus’ Passion was not merely due to misunderstanding or jealousy among the Jewish leaders, but also a natural outcome of entrenched corruption in the religious power structure. Moreover, it shows that Jesus entered that very system and, though innocent, began to bear the shame and scorn on the path to the cross. In the courtyard of Annas’s house, we witness the Lord’s posture, His resistance against an illegal trial and violence, the disciples’ failures and frailties, and finally Christ heading toward His ultimate act of salvation. The lessons remain profoundly relevant for us today.
From this text, Pastor David Jang suggests that the church and believers carefully examine how they engage with the world. On one hand, we must continually check ourselves to see if the “Annas-like” pattern of corrupt religious power lurks within us. We must guard against turning the temple into a “den of merchants” under the lure of material gain, honor, and power. On the other hand, we must learn from Jesus the power of truth and love. Faced with unfair attack or slander, we must expose deceit without resorting to violence, and ultimately follow Jesus’ example of self-sacrifice for the sake of sinners.
Notably, Jesus’ declaration, “I said nothing in secret,” teaches us that the church’s ministry and life must always be transparent and open. Jesus’ gospel is light, not a dangerous hidden doctrine spread in the dark. Thus, the church must proclaim the gospel openly. Whether in preaching, service, or mission, there should be no ulterior motives or conspiracies. Church decisions must be made publicly, observing fair procedures. The surreptitious plotting, nighttime court sessions, and lack of witnesses used to condemn Jesus by Annas have no place in the church.
Next, Peter’s denial encourages us not to sink into hopeless despair but to rise again in hope. Peter once swore he would “never disown” Jesus (Matt. 26:35), yet under immediate threat, he denied knowing Him three times, even invoking curses (Mark 14:71). It was a crushing defeat. Yet the Lord did not abandon him. Later, after the resurrection, Jesus instructed His disciples to return to Galilee (Matt. 28:10; John 21) and specifically restored Peter by asking three times, “Do you love Me?” Through this, we see how one who truly loves the Lord can become an apostle again. Pastor David Jang highlights that “where Peter denied the Lord, Christ’s church rose up, and his restoration is God’s promise of salvation to every defeated soul,” stressing that God’s mercy reaches us in our most humiliating failures.
John 2 recounts how, after Jesus cleansed the temple, certain Jews asked Him, “What sign do you show us for doing these things?” (John 2:18). He answered, “Destroy this temple, and in three days I will raise it up” (John 2:19). The Gospel writer clarifies that Jesus was speaking of His body—His resurrection (John 2:21). But that temple-cleansing act quickly drew the ire of the religious elite, who decided Jesus must be eliminated. In essence, Annas’s conspiracy stemmed from fear that Jesus’ command, “Destroy this temple,” would topple their privileged system. Jesus’ gospel tears down old structures and the power of sin, opening a new way of creation and salvation. This often troubles and even threatens those who hold power. Yet Jesus pressed on regardless and, through the cross, established the new temple of salvation. The church must never forget this, always looking forward to “new heavens and a new earth,” maintaining a pure faith free from corruption.
One crucial lesson from this text is that no matter how vile or unjust the human conspiracy, it cannot thwart God’s saving purpose. Annas, Caiaphas, and the allied religious leaders conspired with false testimonies to push Jesus toward the cross, but God’s plan was actually fulfilled through the cross. There, sinners like us gained forgiveness and eternal life. This truth gives the church courage to stand in faith whenever we face persecution or hatred in this world. After all, beyond the cross lies the resurrection—God’s triumph proclaimed to the universe. Even if we are “led away to Annas first,” those who abide in Christ can trust God’s providence and remain faithful.
Hence, John 18:12–22—the account of Jesus’ arrest and unlawful interrogation—vividly portrays the clash between corrupt religious authority and Jesus, the Truth. It urges us all to “shun evil and falsehood and boldly follow the way of Jesus.” Pastor David Jang applies this message to the modern church, repeatedly warning against becoming “merchants in the temple.” When the church is ensnared by worldly greed and power struggles, it repeats the offense of mocking Jesus, who was struck in Annas’s courtyard. Church leaders must never exploit Jesus to bolster their own prestige or conceal private gains behind a veil of piety. Simultaneously, any believer—no matter how badly they have failed—may find hope in genuine repentance and return to the Lord, just as Peter was restored as an apostle.
Ultimately, “they led Him away to Annas first” underscores that the road to the cross proceeds despite the world’s corrupt structures of injustice and violence—and Jesus does not flinch from it. He alone bore that path for our salvation, and He calls us to take up our own cross to follow. It may not be easy for the contemporary church to incur disadvantage by confronting worldly power, but by clinging to the path Jesus has already walked—fulfilling the Father’s plan in even the darkest places—we, too, can experience the freedom and power of salvation.
This message resonates throughout the ages. Whenever religious hypocrisy rages under pious guise, we must ask, “Is this really what Jesus desires?” Even if the church forms alliances with worldly powers to indulge in wealth and authority, drifting far from Jesus’ teachings, we must not succumb to despair or resignation. Jesus has already declared victory at Annas’s courtyard, at Pilate’s palace, and ultimately on that wretched cross. Therefore, the church must hold to the gospel of Jesus Christ in every circumstance and testify to the truth. Even where violence abounds, we must do as Jesus did—bringing everything into the light, resisting hidden evil, and choosing forgiveness and sacrifice.
Throughout this trajectory, Pastor David Jang urges believers today to enter the scene of John 18 once more. Standing beside the arrested Jesus, or in Peter’s position, or as onlookers witnessing a collapsed priestly system—where do we stand? If we take part with the betrayers and false witnesses, we no longer stand where the church belongs. Yes, we may fail due to human weakness, but if we repent and seek the Lord like Peter did, He will restore us. By contrast, if we persist on the path of conspiracy, deceit, hypocrisy, and violence, God’s righteous judgment will eventually overtake us.
John’s meticulous wording that Jesus was “led away to Annas first” reveals the writer’s purpose: to establish in the reader’s mind Annas’s decisive and insidious role in Jesus’ arrest and trial. Though Caiaphas was the official high priest, Annas pulled the strings behind the scenes, so they brought Jesus “first” to Annas. This collusion of inherited temple power disregarded legal process and ruthlessly wielded violence to preserve its influence. Faced with them, Jesus exposed their religious, judicial, and political lawlessness and refused simply to remain silent. Yet at the same time, He did not reject the cross that would secure our redemption. And here we marvel again at Jesus’ obedience, humility, and self-giving love.
In his exposition of John 18, Pastor David Jang describes how Annas exemplifies “the height of church authoritarianism,” while Jesus displays “the height of self-emptying.” Power-driven Annas used money and influence to privatize the temple and pursued wealth and prestige under the name of God. Jesus, being God, humbled Himself to dwell among people, washed His disciples’ feet, and willingly let Himself be arrested and crucified to save humanity. Through this contrast, the Gospel’s message shines clearly: God’s kingdom is revealed not through earthly power or wealth, but through humility, service, and sacrifice. Should the church lose sight of this, it will perpetuate the corruption of Annas and suffer condemnation and ridicule from the world.
John 18:12–22 is the beginning of Jesus’ Passion and the stage that exposes the full extent of religious corruption. In that painful scene where Jesus is bound and insulted, we also see His incredible wisdom and determination to defend the truth. He was unjustly tried for our sake, never compromising truth amid relentless lies, and in the end, He died on the cross to open the way of salvation for all humankind. This event testifies to the Gospel truth that “the darkness has not overcome the light” (John 1:5).
Summarizing this passage, Pastor David Jang consistently teaches that all believers must join Jesus on His way to the cross. Whether we follow Annas’s path or Christ’s path is not merely a question for the Jews of two thousand years ago. It applies to our church life and personal faith today, cautioning that the “Annas factor” may lurk even in us. Yet even in our frailty, Jesus will gather and forgive us if we repent—like He did with Peter. However, if one continues to side with conspiracy, deceit, and hypocrisy, one will inevitably face God’s righteous judgment. This passage weaves together the contrast between corrupt religious power and the sinless Christ, the disciples’ wavering, and the unfolding of God’s redemptive plan through the cross. It presents countless challenges and decisions for our hearts. Will we walk the path of suffering with Jesus, or remain silent, or even side with lies to betray Him? This question remains as urgent today as it ever was.
The central lessons of John 18:12–22 are as follows: (1) Jesus suffered within a corrupt religious power system, clashing with Annas and the Sadducean establishment. (2) Although they claimed strict adherence to the Law, these leaders held a nighttime trial, employed violence, and ignored the need for formal witness testimony, thereby violating their own legal standards. (3) Despite their plots, Jesus stood firm in the truth, refusing to answer violence with violence, instead following God’s plan for the cross. (4) While the disciples fled or, like Peter, denied Him, the Lord did not abandon them and ultimately restored them. (5) The church must constantly examine itself in the light of this passage, guarding against the Annas-like spirit of religious corruption. (6) For those who hold fast to Jesus and bear witness to the truth, there awaits the glory of resurrection beyond the cross.
This truth transcends time. As long as the church exists, the words “they led Him away to Annas first” will remain disturbingly relevant because the hypocrisy and injustice of that night can still be repeated in our day. Yet Jesus has already triumphed through the cross and resurrection, and through the Holy Spirit, He reveals this truth to us, empowering us to proclaim the gospel fearlessly. That is the hope and mission Jesus entrusted to us. As Pastor David Jang consistently emphasizes, the church must emulate Jesus by renouncing institutionalism and worldly alliances; above all, it must willingly devote itself to the “gospel of God’s kingdom.” Only then will the life and love of Jesus flourish among us, and the world behold what a true temple looks like through the testimony of the church.
Led away to Annas, Jesus stood at the very center of the most depraved religious power to declare “a new temple,” ultimately giving Himself on the cross for sinners. This is at the heart of the gospel. The cross exposes the depth of human sin and corruption, yet also reveals God’s love and salvation in its fullness. Thus, when we read John 18:12–22 and see Jesus walking the path of the cross, we must ask ourselves honestly whether we stand with Jesus or on Annas’s side. And even if we are weak like Peter, we can return to the Lord, confess our love, and be called again as witnesses to the gospel. Furthermore, we must refrain from surrendering to or colluding with unrighteous religious power. Instead, guided by Jesus’ vision of “God’s kingdom” and “a new temple,” the church must unceasingly reform and keep itself pure.
It is our hope that everyone who meditates on the phrase “they led Him away to Annas first” will more deeply experience the grandeur and finality of the cross and resurrection. Illegal trials, unjust violence, betrayal, and conspiracy abound, but Jesus, who is Truth, never wavered. So too must the church remain unshaken by the world’s darkness, following the footsteps of Jesus and ultimately triumphing in the light. This is the solemn yet glorious message of John 18:12–22 for today, and the central teaching Pastor David Jang persistently reiterates.
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