When Jesus had spoken these words. Jesus has preached his final sermon to his disciples. He has prayed for them. Now his hour has come, and so having spoken these words-with these words lingering in their ears- he went out with his disciples across the Kidron Valley.

John is the only one of the four gospels that mentions the Kidron Valley. The brook Kidron twice played an important role in the history of the kings. We read in 2 Samuel 15 how King David was betrayed by his son, Absalom, and was driven out across the Kidron into exile. Josiah, the great reformer imitated his forefather Asa and burned the idols at the brook Kidron-outside the city. (1 Kings 15:13; 2 Kings 23:4; No doubt John is reminding us of David's day. David and his household fled from Jerusalem as the betrayer came upon the son of God, the anointed king. They crossed the Kidron and went out into the wilderness. David went into the wilderness, knowing that God had promised him a kingdom- but, betrayed by his son, he cannot see how God's promises will come to pass.

Now, a thousand years later, Jesus, knowing that his betrayer is coming, goes out across the Kidron-this time not into a wilderness- Unlike David he goes into a garden. Unlike David, he takes his household-his disciples-into a trap. David had fled from his betrayer-because the hour had not yet come. David was only a picture-a type-of Christ. But now the hour has come for the Son of God to face his betrayer. David could not see what God was doing. But Jesus "knowing all that would happen to him, came forward and said to them, 'Whom do you seek?'" They answered "Jesus of Nazareth." Jesus said to them, "I am he." Only at that moment does John mention that Judas is there. Judas has been absent for the last three chapters. He missed Jesus' final sermon. He was not present for Jesus great prophetic prayer. But now, "Judas, who betrayed him, was standing with them." One of the twelve-one of those who broke bread with him around the table earlier that evening-now has lifted up his heel against him. (Ps 41:9) Absalom had not crossed the Kidron in pursuit of David, but Judas crosses the Kidron with his soldiers to find the son of David. As Jesus puts it in Luke's gospel, "This is your hour, and the power of darkness." (Lk 22:53) Jesus comes to meet his betrayer, declaring "I am he." And such is the power and glory revealed in Jesus, that the soldiers who had come to arrest him draw back and fall to the ground. This is but a token of what Jesus could have done, if he had wanted to avoid capture. He reveals here who is really in charge. If it were not the Father's will, they could not touch him. So he asked them again, these cowering soldiers, fallen to the ground before him, "Whom do you seek?" And again they say, "Jesus of Nazareth." So Jesus replies, "I told you that I am he. So if you seek me, let these men go." Who is in charge here? John tells us that Jesus is protecting the eleven: "This was to fulfill the word that he had spoken: of those whom you gave me I have lost not one." Jesus said this in his prayer in 17:12. When John speaks of the fulfillment of OT prophecy, he says, "this was to fulfill the word spoken by Isaiah, or David, or the prophet." But now he uses this form to speak of the words of Jesus. Jesus is not only the one who fulfills OT prophecy, but he also fulfills his own word. But Jesus' power will be displayed in one more way. Because Simon Peter, full of zeal for Christ, hoping to begin the battle for the throne of Israel, drew his sword and struck the high priest's servant, Malchus, cutting off his right ear. Luke 22 tells the same story, but Luke mentions that Jesus healed the servant. John assumes that you know that part. But he has a different point to make. Jesus has just commanded the soldiers not to arrest his disciples. Peter has attacked the servant of the high priest. Any soldier in his right mind would arrest Peter and bring him along (and probably the rest of the eleven- since they were obviously a threat to the civil peace!) John does not wish to clutter up his story with miraculous healings that might distract from his purpose. It is not the healing of the servant's ear that John finds remarkable. It is the power of his word. By his word he protects his disciples from the soldiers. By his word he is able to disarm Peter, commanding him to put his sword away. "Put your sword into its sheath; shall I not drink the cup that the Father has given me?" And so, in obedience to Jesus, the soldiers arrest Jesus and take him to Annas.

John then provides a little explanation of who Annas was. Annas was the father-in-law of Caiaphas, the high priest, the one who had prophesied that it would be "expedient that one man should die for the people." In verse 19 Annas is also called the high priest. Contrary to the levitical law, the high priesthood had become an appointed office, with priests serving at the pleasure of the Roman governor. Annas had been appointed high priest by Quirinius, and had served from 6-15 A.D. Now, as an old man, Annas had watched five sons, a son-in-law, and a grandson serve as his successors. While no longer the high priest himself, he was the patriarch of the high priestly family. And now Jesus, the Son of God-the Word who was in the beginning with God- must come before the patriarch of the priestly house. "Annas represents a dynasty of priests which derives from the flesh its standards for determining succession in an office which augured unusual distinction for a few persons." Jesus represents a priesthood "which, according to the Spirit, incorporates into the true priesthood... all those who...are included in the Messiah through faith." (Schilder, 2.23) Hebrews tells us that Levi-and the whole Aaronic priesthood through him- paid tithes to Melchizedek in Abraham. Now Annas, the proud and haughty son of Aaron, refuses to give honor to the one who comes in the order of Melchizedek, but dares to stand before the Son of God as judge.

Meanwhile, Peter and "another disciple"-no doubt John-followed Jesus. They want to know what will happen to their Lord and Teacher. Peter had protested in 13:37 that he would follow Jesus-even to lay down his life for him. John was known to the high priest-he had connections-so he spoke to the servant girl, and Peter was also allowed to come into the courtyard. But when she saw Peter, she thought he looked familiar, "You also are not one of this man's disciples, are you?" The other gospels do not mention John's presence. Here, it serves to highlight Peter's denial. Because John was known to be a disciple of Jesus. But Peter is so afraid of what will happen, that he refuses to be identified with Jesus.

Now inside the palace, Jesus is brought before the high priest. Is this Annas or Caiaphas? It could be either one-and it makes little difference. Either way, this is a preliminary investigation to prepare for the meeting of the Sanhedrin. But the high priest questioned Jesus about his disciples and his teaching. Annas and Caiaphas were convinced that the world was following Jesus (12:19). If they didn't stop this, then Jesus would lead a rebellion against Rome, bringing down the wrath of the Roman army upon Jerusalem. So they ask first about Jesus' disciples. In the evening we have been looking at Isaiah 28-35, the alliance with Egypt. Hezekiah and the leaders of Jerusalem were trusting in Egypt to deliver them from Assyria. They refused to trust in Yahweh to save them. And just as the Assyrians dominated the mind of Hezekiah, so now Rome dominates the mind of Annas and Caiaphas. Their fear of Rome and their lust for power has blinded them to the Truth who stands before them. Convinced that some secret plot is at work, they ask Jesus what he is up to. But Jesus has no secret agenda. "I have spoken openly to the world. I have always taught in synagogues and in the temple, where all Jews come together. I have said nothing in secret. Why do you ask me? Ask those who have heard me what I said to them; they know what I said." Jesus has preached the gospel of the kingdom openly. Implicit in this reply is the response: "why are you examining me?" You know full well what I have said-where is the fault? For which of my good deeds do you condemn me? For what truth am I considered a heretic? Jesus is quite emphatic: I have spoken openly. I have always taught publicly I have said nothing in secret. But what about you? The priests have plotted and acted in secret. Jesus was arrested privately-away from the crowds. Jesus has not been arraigned before the Sanhedrin, but before Annas and Caiaphas. The high priests are conspirators-not Jesus! You can understand, then, why one of the officers strikes Jesus: "How dare you speak to the high priest in that manner!" The officer is attempting to uphold the dignity of the priesthood. But he can only do so by striking the one without whom the priesthood has no dignity. Blind to the light of the world, and deaf to the Word made flesh, he sides with the shadows, and falls into darkness. And Jesus replies, "If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?" The Light of the World is shining brilliantly on this dark room, but none have eyes to see. The private tribunal is over. Now they have enough material to go on, and they will make their case before the Sanhedrin, so they send Jesus bound to Caiaphas the high priest.

In John's gospel we don't get to hear about the trial before the Sanhedrin. John assumes that you know all about it from the other gospels. But the only religious trial in John is this secret hearing. The contrast is intentional. Jesus is the one who acts openly before the world, speaking the truth as he heard it from the Father. He is the Light of the world. But the priests hide in the darkness. They refuse to face the truth, but cower in the shadows, fearing for their own privilege and power.

But before you look down your noses at the priests, John reminds you of Peter. While Jesus testifying that his teaching was open and public, and how he said nothing in secret, Peter is cowering in the shadows-just like the priests. While he stands at the fire, warming himself, those standing around ask "you also are not one of his disciples, are you?" Jesus has just said to the priests, "Ask those who have heard me...they know what I said." Well, here is one of those who heard. And the servants ask, "aren't you a disciple of Jesus?" But Peter denied it, "I am not." But one of the servants there was a relative of Malchus, the man whose ear Peter had cut off. He had been there a few hours before- and he remembered the man who had dared to take a sword to the high priest's servant-and his relative. "Did I not see you in the garden with him?" But Peter again denied it, "and at once a rooster crowed."

Jesus and Caiaphas's father-in-law. Peter and Malchus's relative.

Jesus said to Annas, ask those I taught-they will tell you what I said. Klaus Schilder has rightly said:

"We who calmly read these things are being taken from the street by Christ himself and are being placed in the presence of Annas. Remember now that Jesus Christ is at this very moment saying to Annas, 'You may ask him, you may ask her, what I said.'... "No, do not reply that you beg to be excused from this matter. Simon Peter made the same request. But the very moment in which Jesus takes pride in the fact that the first hewer of wood and drawer of water who is casually snatched from the street is able to state the essence of Jesus' teaching, one of his great ones, one who had been with him upon the mountain, with him in the room of the Passover, and with him in Gethsemane, arises, and swears with an oath: "I know not the man; the Nazarene means nothing to me." And this terrible culmination was the result in Simon Peter of the secret thought: I shall hold myself aloof from this matter. "Step out into the open now, son of man, whoever you are, you who are literally steeped in sermons...in edifying books... Annas....the flesh, the natural world is asking Christ this question: "who are you; what are you doing, what is the thrust of your preaching?" And Christ pointing to you answers: Ask him. He can tell you if he wants to do so." (2.43-44)

We stand with the servants of this world every day. Every day the world asks "who is Jesus?" "Are you his disciple?" And too often we cower in the shadows, denying the Christ who bought us. Brothers and sisters, we can't do this anymore! Of all the inhabitants of South Bend and Niles, Elkhart and Mishawaka, you know the teaching of Jesus! Let us then live as his disciples, as those who are empowered by his Spirit to bring the gospel of Christ to the ends of the earth.

Amen.

Copyright © 2004 Peter J. Wallace