heim, Life and Times of Jesus the Messiah, i. 263).
Annas is referred to by St. Luke and by St. John. In Lk 3- (' in the high priesthood of Annas and Caiapbas') he is linked with Caiaphas, who aloii.'\\;is nimallyhigh priest at the time (A.D. 26). Till' 1 \|il.in.aii'n of this is found partly in the fact that thi' <illire having become to some extent till' picriiualivr of a few families, it had acquired some degree of hereditary and indelible quality, and partly in the unusual personal authority exer- cised by Annas. The result was that even after his deposition he continued to enjoy much of the influence, and even to receive the title, of his former olfiee (Schiirer, HJP II. i. 195 H'. ; against this Keim, l.r. vi. 36 ff. ; H. Holtzmann, Hdeom. ad Lk 3"). In like manner in Ac 4" Annas appears at the head of the chiefs of the Sanhedrin in its action against the Apostles, though the actual president was the high priest. See CHIEF Priests.
The only other passage in which Annas is re- ferred to is in the narrative of the trial of Jesus in the Fourtli Gospel (Jn 18''=^). The Evangelist, speaking with technical accuracy, refrains from calling him high priest, and assigns as a reason for Jesus being led before Annas the relationship be- tween Annas and Caiaphas. The ex-highpriest had probably been the chief instigator of the plot against Jesus, and before him He was brought not for trial, but only for an informal and private examination (so Schiirer, ;.c p. 182). 'The Lord Himself is questioned, but there is no mention of witnesses, no adjuration, no sentence, no sign of any legal process' (Westcott, ad Inc.).
C. A. Scott.
ANNOUNCEMENTS OF DEATH.— It is certain that we have words from Jesus concerning His death ; for such ruthless criticism as that of Schraiedel (Encyc. Bibl. 'Gospels"), who admits only nine genuine sayings of the Master, is un- critical and unscientific These words appear in the Synoptics as well as in the Fourth Gospel. The genuineness of the latter is here assumed, though there is a wide difference in character between it and the Synoptics.
The main point in the announcements of His death by Jesus rests on the time of their utter- ance. Hence the chronological groupin^of these sayings of Jesus must be followed. If He spoke of His death only as a disappointed man after He saw the manifest hate of the rulers, there would be little ground for claiming Messianic conscious- ness concerning His death as an atonement for sin. And the heart of the whole problem turns on the Messianic consciousness. When did He become con^cioits of His death? Why did He expect a violent death' What did He tliinl; teas to be accomplished by His death? IlVrv /fis death a voluntary sacrifice, oi- merebj a mnHyr's rrmon? These and similar questions can lie answered only by a careful and comprehensive survey of Christ s own words uiKin the subject. It is noteworthy that Jesus put the emphasis in His career on His death rather than on His incarnation. That is so out of the ordinary as at once to challenge atten- tion. Here is One who came to give life by dying. That is in deepest harmony with nature, out not in harmony with man's view of his own life.
1. TIte first foreshadowings.—(a) Jesus first ex- hibits knowledge of His death at the time of the Temptation, immcdi.atoly .ift^r tlif l^nptism and the formal entrance uimii flu- Mi- i mir iniiii-try. The word 'death' or iro-- i iml m.nt ioiir.l between ,Iesus and Satan. Imt tlir ii.nnt al issue wius the easy or the hard road tu ciiiif|uest of the world. It is the unexpressed idea in this struggle for the mastery of men. Hence, before Jesus began to teach men, He had already wrestled with
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His Messianic destiny and chosen the path that led to tlie cross. This tone of high moral conflict is never absent from Jesus till the end. The Synoptic Gospels thus give the first account of Clirist's consciousness of His struggle to the death for the spiritual mastery of men.
(6) Another* occasion for the mention of His death by our Lord grew out of the failure of Nico- demus to understand the new birth and tlie sjiiritual nature of the kingdom of God (Jn 3°). If tlie teacher of Israel could not apprehend these aspects of what took place in the kingdom on earth, now could he lay hold of the purposes of God in heaven (v.>-) about the work of the kingdom ? One of the chief of these ' heavenly things is the necessity of the death of Christ for the sin of the world. The brazen serpent of the older history serves as an illustration (v."), but 'das gottliche "5«" Todes- schicksals' (Schwartzkopft', Die Weissaqimgcn Jesii Christi, p. 20) is grounded in the eternal love of God for the world (Jn S'"). The Son of Man (Jn 3") who ' must' be lifted up is the Son of God (3'"). It is not perfectly certain that 3'^ is a word of Jesus and not of the Evangelist, but at any rate it is a correct interpretation of the preceding argument. The high religious necessity for His death, of which Jesus is here conscious, could come to Him by revelation from the Father (Schwartz- kopft', I.e. p. 22). The consciousness of Jesus is clear, but He finds in Nicodemus an inability to grasp this great truth. The word 'lifted up' {v^adrjvai) refers to the cross, as is made plain afterwards (Jn 8=^ JO'^'). Even when tlie multi- tudes heard Jesus use the word just before His death, they did not understand it (Jn 12"), though the Evangelist gives the correct interpretation in the light of the after history (12=»). In itself the word could refer to spiritual glory (Paulus) or heavenly glory (Bleek), but not in view of the later developments. So then the cross is con- sciously before Jesus from the very beginning of His ministry.