(6) And Annas the high priest . . .--These are mentioned by themselves as representing the section that had probably convened the meeting, and came in as if to dominate its proceedings. The order of the first two names is the same as in Luke 3:2, and as that implied in John 18:13; John 18:24. Annas, or Ananus, had been made high priest by Quirinus, the Governor of Syria, filled the office A.D. 7-15, and lived to see five of his sons occupy it after him. At this time, Joseph Caiaphas was the actual high priest (see Note on John 11:49), having been appointed in A.D. 17. He was deposed A.D. 37. He had married the daughter of Annas; and the latter seems to have exercised a dominant influence, perhaps, as the Nasi, the Prince, or President, of the Sanhedrin, during the remainder of his life. If he presided on this occasion, it may explain St. Luke's calling him "the high priest."

John.--This may have been the Johanan ben Zaccai, who is reported by Jewish writers to have been at the height of his fame forty years before the destruction of the Temple, and to have been President of the Great Synagogue after its removal to Jamnia. The identification is, at the best, uncertain; but the story told of his death-bed, in itself full of pathos, becomes, on this assumption, singularly interesting. His disciples asked him why he wept: "O light or Israel, . . . . whence these tears?" And he replied: "If I were going to appear before a king of flesh and blood, he is one who to-day is and to-morrow is in the grave; if he were wroth with me, his wrath is not eternal; if he were to cast me into chains, those chains are not for ever; if he slay me, that death is not eternal; I might soothe him with words or appease him with a gift. But they are about to bring me before the King of kings, the Lord, the Holy and Blessed One, who liveth and abideth for ever. And if He is wroth with me, His wrath is eternal; and if He bind, His bonds are eternal; if He slay, it is eternal death; and Him I cannot soothe with words or appease with gifts. And besides all this, there are before me two paths, one to Paradise and the other to Gehenna, and I know not in which they are about to lead me. How can I do aught else but weep?" (Bab-Beracoth, fol. 28, in Lightfoot: Cent.-Chorogr., Acts 15)

Alexander.--This name has been identified by many scholars with Alexander, the brother of Philo, the Alabarch, or magistrate of Alexandria (Jos. Ant. xviii. 8, ? 1; xix. 5, ? 1). There is, however, not the shadow of any evidence for the identification.

As many as were of the kindred of the high priest.--The same phrase is used by Josephus (Ant. xv. 3, ? 1), and may mean either those who were personally related by ties of blood with the high priest for the time being, or the heads of the four-and-twenty courses of priests. (See Notes on Matthew 2:4; Luke 1:5.) All these had probably taken part in our Lord's condemnation.

Verse 6. - Annas the high priest was there for Annas the high priest, a.V. This is the same Annas as is mentioned in Luke 3:2 and John 18:13, and is described as "father-in-law to Caiaphas." He is called by Josephus, Ananus. The succession of the high priests was so irregular, and their tenure of the office so uncertain, in these later years of the Jewish commonwealth, being dependent upon the caprice of the civil rulers who appointed and deposed them at their pleasure, that it does not surprise us to find Annas and Caiaphas high priests at the commencement of John the Baptist's ministry, then Caiaphas at the time of our Lord's passion, and now Annas again. It is possible, however, that Annas may have continued to be president of the Sanhedrim, and be called high priest, even when not actually so. He seems to have lived to old age. He is mentioned by Josephus ('Ant. Jud.,' 20, 60:1) as having had the singular felicity not only of enjoying the high priesthood himself for a great length of time, but of having five sons promoted to the dignity of high priest, viz. Eleazar, Jonathan, Theophilus, Mat-thins, and Ananus (or Annas). Caiaphas (John 18:13). Of John and Alexander nothing further is known, but Farrar conjectures that John may be "the celebrated Johanan Ben Zakkai, and Alexander perhaps the wealthy brother of Philo" ('Life of St. Paul,' 1. p. 107). Of the kindred of the high priest; rather, of the high priestly race. The high priests were only taken from certain families; the members of which were called ἀρχιερεῖς, or chief priests, A.V. (Matthew 16:21; Matthew 26:47, etc.), Many of these would naturally be the near relations of the high priest.

4:5-14 Peter being filled with the Holy Ghost, would have all to understand, that the miracle had been wrought by the name, or power, of Jesus of Nazareth, the Messiah, whom they had crucified; and this confirmed their testimony to his resurrection from the dead, which proved him to be the Messiah. These rulers must either be saved by that Jesus whom they had crucified, or they must perish for ever. The name of Jesus is given to men of every age and nation, as that whereby alone believers are saved from the wrath to come. But when covetousness, pride, or any corrupt passion, rules within, men shut their eyes, and close their hearts, in enmity against the light; considering all as ignorant and unlearned, who desire to know nothing in comparison with Christ crucified. And the followers of Christ should act so that all who converse with them, may take knowledge that they have been with Jesus. That makes them holy, heavenly, spiritual, and cheerful, and raises them above this world.And Annas the high priest,.... So called, either because he had been an high priest, though he was not now, but Caiaphas his son-in-law; or because he was the Sagan of the high priest, and had all the other priests under his government; and is mentioned first, because he was father-in-law to Caiaphas; See Gill on Luke 3:2 he could not be called so, because he was "prince", or president of the council; for not he, but Gamaliel, was president at this time. And

Caiaphas; who was properly high priest, and continued so for three years after the death of Christ:

and John; who is thought by Dr. Lightfoot to be the same with Jochanan, or John ben Zaccai; a famous Jewish Rabbi, who lived at this time, and until, and after the destruction of Jerusalem: this Rabbi was "a priest" (t), as this John was, of the kindred of the high priest; he lived also at Jerusalem; for it is said of him (u), that he sat in the shadow of the temple, and expounded all the whole day; and a very remarkable story is told of him, which happened just about this time (w); which is, that

"forty years before the destruction of the temple--the doors of the temple opened of themselves, when Rabban Jochanan ben Zaccai reproved them, saying, O temple, temple, wherefore dost thou fright thyself? I know thee, that thine end shall be, to be destroyed; for so prophesied of thee Zechariah, the son of Iddo, Zechariah 11:1. "Open thy doors, O Lebanon", &c.''

The chief objection to him, as that learned writer observes, is, that he lived and died a Pharisee, whereas this John seems to have been a Sadducee; see Acts 5:17. This puts me in mind of John the high priest, who ministered in the high priesthood fourscore years, and at last became a Sadducee (x): Beza's ancient copy reads "Jonathan: and Alexander"; whose surname was Lysimachus, and had the title of "Alabarcha"; he was a very rich man (y): after Alexander the great had been at Jerusalem, this name became frequent among the Jews; and it is said (z) to be promised him, and was fulfilled, that every son that was born to the priests that year he entered Jerusalem, should be called Alexander; and therefore it is no wonder to hear of an Alexander among the kindred of the high priest; frequent mention is made of , "Rabbi Alexander", in the Jewish writings (a):

and as many as were of the kindred of the high priest; by whose means they were become members of the sanhedrim:

were gathered together at Jerusalem; where the great council only sat, until the destruction of it; it seems by this, that some of the members of it lived in the country; it may be in some of the villages adjacent, where they might be easily and quickly sent for, upon any occasion, as they very likely now were; the Syriac version leaves out the words "at Jerusalem".

(t) Juchasin, fol. 20. 2.((u) T. Bab. Pesachim, fol. 26. 1.((w) T. Bab. Yoma, fol. 39. 2. & Hieros. Yoma, fol. 43. 3.((x) T. Bab. Beracot, fol. 29. 1.((y) Joseph Antiqu. l. 20. c. 4. sect. 2.((z) Juchasin, fol. 14. 1. & 159. 1. Ganz Tzemach David, par. 1. fol. 18. 2.((a) T. Bab. Yoma, fol. 53. 2. Chagiga, fol. 5. 1. Megilla, fol. 17. 2. Nedarim, fol. 41. 1. Sanhedrin, fol. 98. 1. & passim.