1. The Background of Annas and the Corruption of Religious Power
This reflection is based on Pastor David Jang’s exposition of John 18:12–21, highlighting the scene where religious power takes Jesus captive and interrogates Him. This passage vividly reveals the dark side of corrupt religious authority. One key phrase we must pay attention to is: “They led Him first to Annas.” This is not merely about legal procedure; it is the decisive clue that exposes the deep-rooted corruption of the false religious power of that time. In first-century Judea, the Sanhedrin Council presided over religious trials, and the acting high priest would typically serve as its president. However, after Jesus was arrested and bound, those who apprehended Him took Him not to the current high priest, Caiaphas, but rather to the house of his father-in-law, Annas. This fact alone hints at a very serious problem.
Annas had served as high priest for about nine years (from A.D. 6 to 15). Afterward, he managed to seat each of his five sons in the high priesthood, and finally his son-in-law, Caiaphas, inherited that position—making Annas infamous for handing down religious power as if it were his personal property. According to Jewish tradition, the high priesthood was meant to be held for life, a position deserving the highest respect and authority. However, once the Roman Empire took control over Judea, the office of high priest became a form of secular power brokered by money and political connections. Rome would appoint to the high priesthood someone who was cooperative and financially supportive, and within that structure, Annas paid substantial sums to Rome to secure his position. Simultaneously, in the Temple courts, he accrued enormous wealth through commerce and money-changing, establishing a vast religious power bloc.
Naturally, Jesus and His ministry became a thorn in Annas’s side. Throughout His public ministry, Jesus repeatedly denounced the corruption in the Jerusalem Temple, saying they had “turned God’s house into a den of merchants,” flipping tables and purifying the Temple. In John chapter 2, we see Jesus pouring out the money of the merchants and money-changers selling doves, sheep, and cattle. At that time, an unfair system pervaded: sacrificial animals purchased inside the Temple would always pass inspection, while those brought from outside were automatically rejected, forcing people to buy again at higher prices within the Temple precincts. At the center of these profit schemes were the high priest’s family interests. Annas and his religious cohorts amassed immense wealth through these mechanisms, reaping similar gains from the Temple tax and money-changing fees.
In this context, Jesus stood as the greatest threat to Annas’s power. Annas cloaked himself under the guise of “keeping the Law,” yet turned the Temple—intended to be most holy—into a tool for preserving his own wealth and power, colluding with Rome through all sorts of political deals, and passing on the high priesthood among his family members. Hearing Jesus cleanse the Temple and proclaim, “Destroy this Temple, and in three days I will raise it up,” Annas would have felt compelled to eliminate this challenger at all costs. Whether through religious tyranny, intimidation, or distorted application of the Law, Annas aimed to capture and condemn Jesus. This became his highest priority.
Why, then, was Jesus first interrogated at Annas’s private residence rather than before the Sanhedrin? According to the Law, Jewish religious trials could not be held at night; for a trial to be fair, it had to take place in the Temple courts or another public venue during daylight hours. Furthermore, at least two or more witnesses were required, and the proceedings had to be just. Yet those who arrested Jesus took Him in the darkness of night, secretly bringing Him to Annas. It was illegal for a former high priest, no longer in office, to conduct any sort of interrogation. Moreover, only the Roman governor had the authority to impose the death penalty (as the Jews themselves did not have the right of capital punishment). Thus, Annas’s plan was to secure a religious verdict of heresy against Jesus, then hand Him over to Pilate. By any means necessary, he hoped to cast Jesus as someone who “opposes the Law, threatens to destroy the Temple, claims to be the Son of God, and seeks to become a king in place of Caesar,” thereby guaranteeing a heavier sentence from the Roman authorities.
A decisive role in this plot was played by Judas the betrayer. He knew better than anyone the inner workings of Jesus’s circle—Jesus’s teachings and statements, which he could exaggerate or distort to Annas’s advantage. In John 13:30, after receiving the piece of bread from the Lord, Judas went out into the night. That phrase, “And it was night,” is not only a chronological note but also signifies that Judas entered spiritual and moral darkness. By that time, he had already made his deal with the chief priests for 30 pieces of silver, plotting to hand over Jesus. Judas likely leaked to Annas that Jesus had spoken about “destroying” the Temple and had referred to Himself as the Son of God (indeed, Jesus repeatedly implied He was the Messiah), thus providing Annas the pretext he needed.
Thus, Annas actually had no legal authority to carry out this interrogation, yet behind the scenes, he controlled the Temple economy and the power base of the Sadducean party, exerting enough influence to sway the Sanhedrin’s overall decisions. By keeping the high priesthood within his family and making Caiaphas—his son-in-law and the current high priest—little more than a figurehead, Annas pulled the political and religious strings from behind the curtain. Throughout His public ministry, Jesus continually confronted these corrupt, deceitful religious leaders. Rather than avoiding conflict with the Pharisees, the Sadducees, or other sects, He openly declared, “I am the way, the truth, and the life” (John 14:6), aiming to restore people’s hearts to the true essence of God’s Law. To Annas and his faction, this was a severe threat. At last, the notorious Annas reached his final decision.
Pastor David Jang underscores how terrifying religious violence can become when religious authority colludes with worldly power. Drawing on this scene in the Gospels, he observes that when self-appointed “leaders” invoke God only superficially while actually relying on secular power to harm people, the root is always falsehood and corruption. The Word of God proclaims life and love, whereas fraudulent religious leaders like Annas twist the Law into an instrument of death and manipulate the people’s faith to consolidate their own wealth and power. Hence Jesus repeatedly denounced these pious-looking but venomous “children of snakes,” pointing out that they possessed merely religious knowledge but were far removed from genuine spiritual substance.
In John 18:19–21, the high priest questions Jesus “about His disciples and His teaching,” presumably to find out how He had attracted such a following and whether He posed a threat to their traditions, the Law, or Roman rule. Perhaps Judas had suggested that Jesus had secret teachings, prompting the high priest to ask, “Did you dare to teach doctrines that challenge our tradition, the Law, or the power of Rome?” However, Jesus replies, “I have spoken openly to the world. I always taught in synagogues and in the Temple, where all the Jews come together. I said nothing in secret” (John 18:20). Jesus had nothing to conceal. While the corrupt leaders went to great lengths to fabricate a conspiracy, Jesus, being the very embodiment of truth, had no need to hide Himself. He goes on to say, “Ask those who heard Me what I said to them; they know what I said” (John 18:21), effectively reminding them of proper legal procedure which required witnesses and a fair hearing. But the verdict was already predetermined. Annas and his cohorts had closed their hearts to any answer Jesus might give; they had no genuine interest in whether He was truly the Son of God. Their sole concern was preserving their political and religious arrangement, which maintained their lucrative Temple commerce and protected their privileged status.
Pastor David Jang warns that such dynamics can arise within the church itself. If someone preaches the true gospel and calls the church to repent and restore the sanctity of worship, certain entrenched factions—already corrupted by power and materialism—may brand that person a heretic. Believing their own authority to be absolute, they act under the banner of “protecting the church,” while in reality rejecting the presence and Word of God. Citing church history, Pastor David Jang recalls how, in the era of the Reformation, medieval Catholic authorities, deeply enmeshed in wealth and secular politics, sold indulgences and dragged the church into severe corruption. When Luther cried out “Sola Scriptura” to awaken them to the truth, he was met by a massive wall of ecclesiastical power. Just as in Jesus’s day with Annas, in the Middle Ages with the corrupt church hierarchy, and in our own time with false leaders, the underlying pattern remains the same: they value power and profit above God’s Word, turn the Temple into a place of commerce rather than holiness, and persecute or expel those who preach repentance.
Against this backdrop, Jesus undergoes a sham interrogation labeled as a religious trial, soon to be transferred to Pilate’s tribunal. At this point, the events of the crucifixion begin to unfold in earnest. Yet the actual starting point for this elaborate conspiracy can be traced to the “preliminary interrogation” held at Annas’s house. That night’s clandestine agreements and scheming led Jesus to Caiaphas, then to Pilate, and finally to the cross at Golgotha. While Pilate represented Roman authority and Caiaphas presided over Jewish religious authority, the true broker orchestrating both was Annas. Unlike the Synoptic Gospels (Matthew, Mark, Luke), John’s Gospel specifically highlights Annas by name, stating that Jesus was taken to him first. John wants readers to recognize how pivotal this starting point of the conspiracy was.
Moreover, the scene illustrates how a partnership between political and religious power can easily send an innocent person to death. Yet Jesus did not fear that possibility. He willingly trod the path to the cross and thereby brought salvation to all humankind. Ironically, Annas ended up destroying the very Temple he thought he was safeguarding—an institution run by stones, buildings, money, and power. Jesus said, “I will raise it up,” declaring that the true Temple was His own body and the community united by the Holy Spirit. This message posed the greatest threat to Annas’s faction because it invalidated their entire system of privileges and control.
Pastor David Jang repeatedly warns that “Annas-like” false leaders can still appear in today’s Christian communities. As churches expand, organize, and institutionalize, some individuals inevitably arise who lust for material gain, prestige, or political influence. They claim to protect the church or the Temple while, in reality, engaging in “religious business” for their own interests. Accumulated over time, these dynamics can lead to a modern-day Temple that has lost its holiness, becoming instead a den of merchants—just as it was in Jesus’s day. Nevertheless, in every era the Lord raises up prophetic voices calling for repentance and truth. Each time, forces akin to Annas try to silence those voices, even seeking to eliminate them. Yet the faithful must learn to discern truth and boldly stand firm in the essence of the gospel, as Pastor David Jang urges.
Thus, John 18:12–21’s phrase, “They led Him first to Annas,” is not a mere anecdote. It is a lamentable emblem of how a corrupt religious leader, joined with worldly power, forced Jesus onto the path of suffering. Yet through this dark backdrop, Jesus shines even brighter as the Light. The last-ditch effort of evil ironically makes the Lord’s salvation work all the more radiant. As we serve in the church and live out our faith, we must ever watch for the presence of “Annas-like” figures who contaminate our community. Let us learn from a historical moment when fairness, legal propriety, and the Temple’s original purpose were all twisted. Let us hold on more firmly to Jesus Christ’s truth, walking in repentance and holiness, as Pastor David Jang continually proclaims.
II. Peter’s Denial and the Power of the Holy Spirit
Now, let us shift our focus to Peter. After being illegally interrogated at Annas’s house, Jesus was taken before Caiaphas and subjected to the Sanhedrin trial, as recounted in the Synoptic Gospels. What were His disciples doing in the meantime? When Jesus was arrested, most of His disciples scattered. According to John 18:15–16, only Simon Peter and one other disciple (described as “known to the high priest,” whom some scholars believe might have been John or possibly even Judas) followed Jesus into the courtyard of the high priest’s house. At least Peter, unlike most of the others, was determined not to abandon his Lord. Indeed, he had tried to brandish a sword earlier in an act of resistance, and after Jesus was bound and led away, he followed Him even into the high priest’s courtyard.
Yet Peter soon denies being a disciple of Jesus. In John 18:17, when the servant girl at the door asks, “You are not one of this man’s disciples, are you?” Peter responds, “I am not.” Later, while warming himself by a charcoal fire, he again denies all connection to Jesus. In the Synoptic Gospels, a rooster crows at this moment, and Peter, recalling Jesus’s prediction, weeps bitterly (see Matt. 26:75; Mark 14:72; Luke 22:62). For Christians, Peter’s threefold denial of his beloved Master—he who was one of Jesus’s closest disciples—remains a heartbreaking story of failure and guilt. Yet at the same time, the narrative finds its culmination when the risen Lord comes to Peter and asks him three times, “Do you love Me?” (John 21), thus reinstating him and entrusting him anew with his apostolic calling. It becomes a story of the Lord’s astounding forgiveness and love.
Why did Peter, once so bold, crumble at the critical moment, denying Jesus three times? Perhaps it was sheer terror in the face of the massive cooperation between religious and political authorities and the rigid, remorseless atmosphere of judgment. In the courtyard of Annas’s residence, soldiers and officers had marched Jesus in, bound, clearly intent on delivering heavy punishment. If Peter publicly admitted, “I, too, am His disciple,” he feared being arrested and subjected to brutal interrogation as well. Particularly under the far-reaching influence of Annas—who had Rome’s support and had orchestrated Jesus’s arrest—Peter must have realized he stood no chance of overturning the situation. Fear overpowered him in an instant, revealing his fragile humanity.
Nevertheless, unlike Judas, Peter at least followed Jesus into the courtyard. He wanted to remain near his Lord, but under the weight of impending danger, he failed to hold to his faith. After his denials, Peter broke down weeping. If the story had ended there, Peter would be remembered as an example of great weakness. Yet after Jesus’s resurrection, Peter is restored and stands as a pillar of the early church. In Acts 2, at Pentecost, when the Holy Spirit descends, Peter preaches boldly, leading about three thousand souls to repent and believe. Once he faces up to his own limitations and repents, the Holy Spirit empowers him to testify fearlessly to the resurrected Christ, transforming him into a courageous apostle.
Pastor David Jang emphasizes that this demonstrates how real and powerful the work of the Holy Spirit is. Peter’s denial was indeed the fruit of human frailty and fear, but it did not end in his permanent downfall. Instead, realizing his weakness became the turning point for him to experience the Holy Spirit’s power and to be rearmed with genuine faith and courage. After witnessing Jesus’s crucifixion and resurrection, Peter no longer retreated. Whether confronting religious authority or political might, he boldly proclaimed the gospel. Famously, he declared, “We must obey God rather than men” (Acts 5:29), refusing to yield to persecution or threats.
This starkly contrasts with Judas, who betrayed Jesus by selling information to Annas. Judas never found true repentance; he was overwhelmed by guilt, realizing too late he had betrayed innocent blood, and ended his life. Perhaps he might have repented, but he did not; he perished by his own hand. Meanwhile, Peter, though he had denied Jesus, wept bitterly and desperately sought reconciliation. And it was the risen Lord who reached out to Peter, leading him to full restoration. Pastor David Jang highlights this point to underscore “the essence of Christ’s love” and “the Holy Spirit’s ministry of restoration.” However grave the betrayal or unbelief might be, the risen Lord’s forgiveness and the Spirit’s renewing power can lift anyone out of despair.
Furthermore, Peter’s denial remains a cautionary tale for all believers. Anyone can speak confidently about faith or make grand commitments, yet buckle under real-world pressures. If Peter, the leading apostle, could do so, none of us are immune. When religious and political authorities unite in opposition, chanting, “Eradicate the followers of Jesus,” many Christians may feel intimidated. Some might respond as Peter did, saying, “I do not know Him.” The crucial question, however, is what happens after the denial. If we, like Peter, repent with tears, the Lord will not turn us away. He tells us again, “Feed My sheep,” entrusting us with His mission. Through such believers, the great work of the gospel can still unfold.
Pastor David Jang argues that a similar “repentance and restoration” must happen in today’s church. When the church faces persecution or scorn, Christians may shrink back. We might suddenly abandon principles we once upheld, compromising with the world. Yet the risen Lord still comes to us, asking, “Do you love Me?” If we reply, “Lord, You know that I love You, though I have fallen,” He renews us by the Holy Spirit, giving us the banner of the gospel to raise again. Just as Peter overcame his past failures and became an evangelist at Pentecost, we too can be restored to carry out the Lord’s work.
Indeed, the Book of Acts shows that even imprisonment and beatings could not deter Peter. He had met the risen Lord, so no threat could shake his certainty. “Why do you forbid us to speak the Word of God? We cannot help but speak of what we have seen and heard,” he insisted, demonstrating that his spiritual freedom and courage sprang from his relationship with Christ and the empowerment of the Holy Spirit. This stands in utter contrast to the Peter who once trembled in the courtyard. Pastor David Jang reiterates that the Holy Spirit is not some abstract notion. When we accept the truth of Christ’s atoning death and resurrection, the Spirit truly comes to dwell in our hearts, bringing profound transformation.
How, then, can we experience the Holy Spirit’s power and become bold witnesses like Peter? First, through genuine repentance. After denying Jesus, Peter wept bitterly, acknowledging both his deep love for the Lord and his utter weakness. Without confession, the Spirit’s true healing and new beginning remain distant. Second, we must encounter the Lord on a personal level. The risen Christ asked Peter three times, “Do you love Me?”—a moment that tore down any self-deception or pride, revealing that Peter could only live by Christ’s love and forgiveness. Third, we seek continual fullness of the Holy Spirit through prayer and the Word. Acts 2’s Pentecost outpouring came upon disciples wholly devoted to prayer. Once filled with the Spirit, they no longer hid but publicly proclaimed the gospel.
Pastor David Jang applies this to the modern church, urging us likewise to remain steadfast in the Word and in prayer, asking for the Spirit’s power. Even today, the church or individual believers may feel constrained by societal pressures or political forces, or become entangled in special interest groups. Yet those who truly follow Jesus, moved by the Holy Spirit, must respond as Peter did: stand up to defend and proclaim the gospel. Pastor David Jang particularly emphasizes the importance of “choosing to return, despite our weakness, to the place where the Lord calls us.” The world may constantly demand compromise, while corrupt power tries to overwhelm us. However, the Holy Spirit says, “Have courage to proclaim My name,” and He comes to our aid.
Hence, the sequence of events in which Jesus is arrested and interrogated by Annas, taken before Caiaphas and Pilate, and finally crucified—woven together with Peter’s denial—magnifies the contrast between sin and grace. Even in the face of the “worst-case scenario” of political and religious collusion, the Lord’s love and the Spirit’s power are never thwarted. This overarching message resonates powerfully throughout the Gospel of John. The betrayal, fear, and wicked schemes that saturate the night only serve to highlight the radiance of Christ, the true Light. The Holy Spirit is mighty enough to cover all human frailty, creating new men and women of faith.
As Pastor David Jang notes, church history is filled with persecution and distortion, yet the gospel has always advanced, raising up those who have fallen and calling them to bear witness again. By studying this history, we learn to trust the same Spirit who continues to work today and to cling to the truth and love of Christ. While there have been countless attempts by “Annas-like” leaders or secular authorities to suppress the church, the Lord has consistently preserved faithful individuals—those “Peters” who, after repenting, return with renewed vigor. Thus the church should never lose hope in the face of evil, betrayal, or personal failure. The risen Lord reigns, and the Holy Spirit remains present. As the night grows darker, so the dawn draws near; in John 18’s somber shadows, the light of salvation was already being prepared.
In conclusion, from the moment of Jesus’s arrest to His interrogation and Peter’s denial, we glimpse how a collusion of corrupt religious and political powers can seek to annihilate truth. Yet we also see how the love of Jesus and the restorative power of the Holy Spirit triumph in the end. Although the night was filled with fear, betrayal, and conspiracy, Christ’s righteousness and mercy ultimately prevailed through His death on the cross and resurrection, heralding God’s kingdom. Even if an “Annas” infiltrates the church or disciples falter like Peter, the Spirit-filled God never abandons His people.
Therefore, as Pastor David Jang urges, we should continually use this passage to examine ourselves and our communities. Are we being swayed by worldly privilege or selfish ambition? Are we denying our Lord under oppressive pressures, or even siding with “Annas” to reject those who genuinely preach the gospel? And if we have stumbled, we must remember Peter’s example: true repentance can lead to astonishing restoration in the Spirit’s power. This, indeed, is the lesson of John 18’s interrogation scene, and the message every faith community committed to following Jesus must keep in their hearts.