Dare to Stand: The Cost of a Faithful Witness John 18:13–27

Dare to Stand: The Cost of a Faithful Witness

Bible Passage: John 18:13–27

John (Literary Context)

This pericope continues to depict the events surrounding the sacrificial death of the Son of God. After the surrender of Jesus, he is arrested, bound, and placed before the Jewish authorities for questioning. This makeshift Jewish trial had already been long decided; this was mere formality. But the Gospel’s interest is less on the Jewish authorities and their legal procedures and more on the witness of Christ and the witness of his disciple Peter when they are both confronted by the temple authorities. The narrative intentionally contrasts Christ with two significant characters in this pericope: the so-called Jewish high priest and the denial of Peter. The reader is directed to see more fully the nature of Jesus’s person and work as the High Priest (cf. Heb 4:14) and the true foundation of Christian discipleship and is exhorted to serve as a faithful witness to Christ in the world.

John has been meticulously building the case that Jesus is sovereign over his own betrayal, trial, and death. The final piece of the puzzle is Jesus’s death—a topic Jesus addressed many times. Back in chapter 3, at the conclusion of his conversation with Nicodemus, Jesus prophesied his death: “Just as Moses lifted up the snake in the wilderness, so the Son of Man must be lifted up, so that everyone who believes in him may have eternal life” (3:14–15). Jesus makes reference to an account in Israel’s history when God sent poisonous serpents to punish the people. God then instructed Moses to craft a bronze serpent, place the serpent on a pole, and lift it up off the ground. Everyone who looked to the bronze serpent would be saved from death. Jesus uses this event as an illustration of his death. There are numerous similarities: people are dying, God intervenes, faith is required. But Jesus highlights another similarity: both means of rescue are “lifted up.” Jesus uses the same language in chapter 8. Describing his death, Jesus says, “When you lift up the Son of Man, then you will know that I am he” (8:28). He says it even more explicitly in chapter 12: “ ‘As for me, if I am lifted up from the earth I will draw all people to myself.’ He said this to indicate what kind of death he was about to die” (12:32–33). Why are the Romans involved in Jesus’s death? Why is Jesus brought before Pilate? Because Jesus chose to die by crucifixion. He prophesied beforehand he would be lifted up in death, and this night he stood before Pilate so that his prophecy would be fulfilled (18:28–32). Every decision had been orchestrated by Jesus, including the choice of a cross. He wrote every note of that evening’s symphony and conducted every measure in perfect harmony with his sovereign will.

How this passage could point to Christ: This passage illustrates Christ's role as the ultimate faithful witness who never denies His mission or identity, contrasting with Peter's human frailty. It speaks to the broader narrative of Jesus' steadfast love and commitment to humanity, even when faced with the pain of rejection and betrayal.

Big Idea: A faithful witness courageously stands for Christ, even amidst failure and fear, reflecting the hope and redemption found in Jesus' unwavering commitment to His purpose. Jesus is the true high priest, the foundation of Christian discipleship, and the motivating source of the church’s witness to the world.

1. Confronting Initial Intimidation

John 18:13–14 ESV

First they led him to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had advised the Jews that it would be expedient that one man should die for the people.

Jesus is brought to Annas first, underscoring the beginning of His journey of suffering and trial. Annas represents the religious establishment's intimidation, yet Jesus stands firm. This sets the tone for what it means to be a faithful witness: facing daunting structures with courage. The point invites reflection on how believers today encounter societal pressures that challenge their faith. Perhaps explore how Jesus’ resolve in these early moments shows His unwavering focus on His mission, encouraging believers to maintain their witness amidst adversarial contexts.

Baker Encyclopedia of the Bible (Annas)

Annas. Jewish high priest from AD 7 to AD 15. Appointed by Quirinius, Roman governor of Syria, Annas was put out of office by Valerius Gratus, procurator of Judea. Annas was succeeded by three minor figures before the post was assumed by his son-in-law Caiaphas (Jn 18:13, 24). The tenure of Caiaphas extended from AD 18 to AD 36; thus he was high priest at the time of Jesus’ public ministry.

Evidently Annas’s power and influence remained considerable even after his removal from that office. Like an American Supreme Court justice, the high priest held a lifetime appointment. Deposition of a high priest by the pagan Romans would have been strongly resented by the Jews. Consequently, Annas may still have been referred to as high priest among the populace, as a sort of high priest emeritus. Such a practice, evidenced in the writings of the Jewish historian Josephus, tends to clear up those references in the NT to Annas as high priest during the same chronological period as Caiaphas (Lk 3:2; Jn 18:19, 22–24; Acts 4:6).

The fact that Annas conducted a private inquiry of Jesus after he was arrested (Jn 18:13, 19–24), but before he was taken to Caiaphas, is a strong indication that Annas was still a person of considerable stature among the Jewish religious leaders. Annas questioned Jesus “about his disciples and his teaching,” to which Jesus answered in a seemingly evasive and uncooperative way. OT law demanded the death penalty for those who tried to turn Israel to apostasy and idolatry (Dt 13:6–9). If Jesus was regarded by the authorities as a false prophet with such aims in view, it was legitimate that his words and his adherents be investigated. But Jewish law also required the testimony of witnesses both for and against the accused person prior to his own testimony. Only when the testimony of witnesses had been given and confirmed could the case be argued directly with the individual on trial. Thus Jesus’ reply that his teaching was “spoken openly to the world” was a challenge to his questioners to bring forth proper evidence. Jesus indicated that he expected them to follow proper legal procedure.

Annas is also mentioned in the NT account of an investigation of the apostles Peter and John. Interestingly, the penalty imposed on the apostles was far less severe than the one Jesus suffered (Acts 4:6–21).

2. Pondering Courage and Fear

John 18:15–18 ESV

Simon Peter followed Jesus, and so did another disciple. Since that disciple was known to the high priest, he entered with Jesus into the courtyard of the high priest, but Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the servant girl who kept watch at the door, and brought Peter in. The servant girl at the door said to Peter, “You also are not one of this man’s disciples, are you?” He said, “I am not.” Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself.

Perhaps, here you can draw a parallel between Peter's initial bravery and subsequent faltering as he stands outside the courtyard. His intention to follow Jesus is commendable, yet fear grips him when questioned. This moment of hesitation contrasts with Jesus’ consistent truth-telling. Encourage the congregation to acknowledge their vulnerabilities and the reality of fear when standing for Christ. Highlight the importance of preparatory prayer and resilience, fostering a community supportive of bold, authentic witness even in seemingly minor daily encounters.

Luther is right: “All Christians are Peters on account of the confession which Peter here makes, which is the rock on which Peter and all Peters are built”—understanding Luther to refer to the truth held and confessed by Peter and these Peters.

Richard Charles Henry Lenski (American Lutheran Pastor)

3. Persevering with Truth Under Trial

John 18:19–24 ESV

The high priest then questioned Jesus about his disciples and his teaching. Jesus answered him, “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.” When he had said these things, one of the officers standing by struck Jesus with his hand, saying, “Is that how you answer the high priest?” Jesus answered him, “If what I said is wrong, bear witness about the wrong; but if what I said is right, why do you strike me?” Annas then sent him bound to Caiaphas the high priest.

Highlight Jesus’ unwavering commitment to truth under pressure in front of the high priest while being interrogated. This section can illustrate that Jesus models the courageous witness we are called to emulate. Despite facing false accusations and physical abuse, He answers with integrity. This is an opportunity to reflect on personal experiences of being challenged for one's faith or values. Maybe discuss how Jesus’ responses can guide and inspire believers to remain truthful and forthright, reclaiming the lost art of grace-filled resistance against untruths.

4. Processing Failure and Restoration

John 18:25–27 ESV

Now Simon Peter was standing and warming himself. So they said to him, “You also are not one of his disciples, are you?” He denied it and said, “I am not.” One of the servants of the high priest, a relative of the man whose ear Peter had cut off, asked, “Did I not see you in the garden with him?” Peter again denied it, and at once a rooster crowed.

Consider focusing on Peter’s third denial and the resulting rooster crow, an impactful illustration of human frailty in the face of fear and threat. This bittersweet reminder of denial serves as a turning point for self-examination. Discuss how believers often face similar moments where faith is tested and how falling short is addressed through grace. This conclusion can provide hope, emphasizing the redemptive arc of Peter's story, which shows that even after failure, one can find restoration and become a stronger witness for Christ.

When people are abused, we wrap our arms around them and cry. We empathize with their suffering and long for justice. When we think about their pain, our hearts hurt with them. We feel sorry for victims, but we don’t put our faith in them for salvation. Had Jesus simply been a victim of senseless violence, then the appropriate response to his story would be compassion, but when we consider the cross of Jesus, compassion isn’t enough.

When we hear accounts of great courage, we’re inspired to live courageously. The bold faith of martyrs stirs within me a desire to live with greater boldness for the sake of the gospel, but the death of Jesus on the cross should produce more than bravery.

Looking at the cross and seeing in it a call for pity or bravery fails to understand the depth of our problem. If the root of our problem was injustice, then Jesus’s dying as a victim could arouse our compassion and motivate us to fight for justice. If the root of our problem was fear, then Jesus’s dying as a martyr could inspire us to bravery in sharing the gospel. But the root of our problem is more serious and deadlier: sin has cut us off from God. We’ve rebelled against our Creator and received a sentence of death. Nothing we do can change our position. No amount of effort can repair our relationship with God. Something radical had to be done for us.

Jesus did just that on the cross. The perfect Son of God was born as a human baby, lived a sinless life, and then took upon himself our punishment. Because of his sacrifice, God has extended terms of peace. If we look at Jesus’s sacrifice and pity him or even resolve to die like him, then we call his sacrifice worthless and remain estranged from God. We must respond to his sacrifice by casting ourselves completely on him by taking refuge in him, not our own efforts. The call of the cross is not a call for empathy or bravery but for complete dependence on Jesus Christ.

John (The Church as the Witness of Christ)

As much as discipleship is a response to what God has done, Jesus was serious when he said to his interrogators about his disciples that they “hear” and therefore “know what I said” (v. 21). Such a statement implies that Jesus’s disciples are suitable witnesses. This verse is one among many in the Gospel that teaches that the Christian is to be a participant in God’s mission to the world.

The witness of the church on behalf of Christ, however, springs not from adequacy but from inadequacy. It is only our “I am not” that allows us to say “I am.” Peter forgot what he said earlier in 6:68–69: “Lord, to whom shall we go? You have the words of eternal life.” For this reason the Christian can answer forthrightly when asked about his association to Christ, “I am,” but only because he knows that he is the “I am not” and Jesus Christ alone is the “I AM.”