and not for that nation only, but that also He should gather together in one the children of God that were scattered abroad.

The matter of the raising of Lazarus was deemed so important that an immediate meeting of the Sanhedrin seemed advisable. Here the chief priests, who were Sadducees, and their enemies, the Pharisees, came together in perfect harmony, since the object was to remove the hated Nazarene. When the meeting had been assembled, they asked one another the frank question: Here this man is doing many signs and miracles, and what are we doing about it? They could not deny the fact that miracles were being performed by Jesus, but they hardened their hearts as to their meaning and purpose. Their one concern was as to the possible consequences to themselves and to the Jewish nation as a political unit. If they would take no steps to hinder this ministry of miracles, the result would be that all the common people would believe in Him as the Messiah. The chances were that they would then proclaim Him king of Judea, and this, in turn, would result in the Jews' losing the last remnant of political power and standing. The Romans would simply come and destroy the city and lead the people away into captivity. The Jewish leaders did not know that they were thereby stating the fate of both city and nation which came upon them because of their rejection of the King of Grace. But while the members of the Sanhedrin were thus debating the question, Caiaphas, the high priest of that year, arose and made a statement amounting to a solution of the problem as it lay before them. He told them: Ye know nothing at all. They were talking nonsense and offering no sensible means for removing the difficulty. They did not consider the most obvious mode of procedure. The most expedient thing would obviously be to have this one man, who, in their opinion, was responsible for the agitation and unrest among the people, die. As Caiaphas put the matter: It is expedient for you that one man die for, in the stead of, the people, and the whole nation perish not. Here was cold-blooded craftiness; for the suggestion evidently was to have Jesus put to death as quickly as possible. By sacrificing Jesus, they would both rid themselves of a troublesome person and give to the Roman authorities an evidence of their loyalty. But aside from their meaning for the situation at that time, the words of Caiaphas, as the evangelist points out, were an unconscious, but none the less glorious prophecy. Jesus should die, not only for Israel, but for the whole world, and His death should result in a gathering and final uniting into one great spiritual communion of all that would believe on Him and thus receive the benefit of His death. In all nations of the earth are such as will become the children of God by faith in Christ Jesus. They were at that time still scattered far and wide, but as the preaching of the Gospel has reached them, they have turned from their idols to the living God and have joined the communion of saints.

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