John 11:46-57

EXPLANATORY AND CRITICAL NOTES

John 11:46. But some of them, etc.—It is possible to misjudge their motives; but in view of John 19:22 and John 10:31 their action can hardly be viewed as friendly.

John 11:48. The Romans, etc.—If Christ were to be raised to the position of leader of the people the jealous Roman government might take away the last vestige of their power. “They feared temporal loss and incurred eternal, and did not even escape the temporal” (Augustine). Place.—Their position probably as ecclesiastical rulers of the Jewish people. Thus both such political and religious privileges as they possessed might be endangered, they thought.

John 11:49. Caiaphas.—Joseph Caiaphas, son-in-law of Annas, who had been deprived of the priesthood by Valerius Gratus (Josephus, Ant., 18). To conciliate him the members of his family were elected in turn to the office. That same year.—I.e. that memorable year.

John 11:50. Caiaphas was politically an opportunist, and an unscrupulous one to boot. Justice, human life, he little regarded where his interests and those of his class were concerned. Expediency must rule.

John 11:51. Prophesied.—Like Balaam (Numbers 24).

John 11:53. Then from that day, etc.—The Pharisees had now overcome their last scruples, and united for evil with the sceptical Sadducees.

John 11:54. Jesus therefore, etc.—Ephraim is said by Robinson to be near Bethel; and he identifies it with Ephron (2 Chronicles 13:19), and this Ephron with Ophrah (Judges 18:23).

John 11:55. Purify.— 2 Chronicles 30:16; Acts 21:24.

John 11:56. Then sought they.—The simple country folk would have heard Jesus gladly; and the commandment of the chief priests and Pharisees was no doubt given with the intention of making our Lord appear to be one unworthy of their regard.

MAIN HOMILETICS OF THE PARAGRAPH.— John 11:47

The unconscious prophecy of Caiaphas.—The wonderful miracle at Bethany could not remain hid. Many of those who had seen it believed. Some of them, however, although they could not doubt the evidence of their senses in the matter of the miracle, appear not to have been drawn more closely to Christ. These went to the Pharisees with the news of the miracle and of the fact that many had believed on the Saviour. It does not seem necessary to seek for either a good or a bad motive in their action. They went with that eagerness to bear news, especially to such as will welcome it, which seems characteristic of some people. The tidings those men brought threw the dominant party into a state of perturbation. A crisis had arrived; and Pharisee and Sadducee were joined in an unholy league against God’s holy child, Jesus.

I. The perplexity of the Jewish leaders in council.—

1. The opening scene in the council of Christ’s enemies reveals the unholy conspirators in a state of pitiful perplexity. They cannot deny Christ’s miracles. They see that if He continues His course a large following will gather around Him, which by ordinary methods they will be unable to control.

2. And then, in spite of all their proud boasts about their freedom (John 8:33), they have to acknowledge the dominant power of Rome. They fear that power—fear that, if Jesus attracts a large band of followers, the Roman governor may step in to disperse it, and may tell them, the present religious rulers of the people, that, being incapable, apparently, of exerting any proper authority, they must in every department give up the reins of power.

3. This, no doubt, influenced some. But many of them must have known that the kingdom Christ spoke of setting up was no earthly dominion. There was another influence at the bottom of all this bitter enmity against Jesus. He had put the Sadducees more than once to silence. And this last miracle struck at one of the fundamental tenets of their sect, “that the spirit of man is an emanation of the Deity, and after death returns to Him, so that there can be no resurrection of the body.” Our Lord’s rebuke of this sect made them especially bitter, and indeed the leaders in the plot against Jesus.
4. While the council was in perplexity, and the more law-abiding no doubt shrinking from extreme measures, a man unscrupulous and able brought all to a speedy decision. Caiaphas, the high priest, owed his position to the intervention of the Roman governor, Valerius Gratus, and thus was interested in preventing anything which would arouse the jealousy of Rome. He evidently had sat silent in the council whilst the members were blindly and confusedly dubitating, with cynical scorn expressed in his look. At last he intervened, rating the council for their indecision and weakness, and impressing on them his idea as to what their line of action should be.

II. The counsel of Caiaphas.—

1. He interpreted the desires of the majority of his colleagues which they themselves were afraid to give expression to, far less to carry into execution. His counsel was one of expediency pure and simple. Justice, righteousness, truth, were nothing to him.
2. The present danger must be averted by some means or other, if the position of the Jewish rulers, both toward the people and in relation to the Roman power, was to be maintained. If this Jesus continued to work and gain adherents as He had been doing, then farewell to their authority over the people as teachers and administrators of their law—farewell also, perhaps, to the limited power they still possessed under Rome. Therefore said this bold and evil man, “Ye know nothing at all, nor consider that it is expedient for us,” etc. (John 11:50). That was his decision: Remove this man by death, and your difficulties vanish.

3. A simple cutting of the knot, Caiaphas! No question as to the antecedents of this Jesus, as to the manner and substance of His teaching, as to the truth of His mighty works, as to whether He has encouraged any feeling of disloyalty among His followers toward the reigning powers. No! simply: This man stands in our way; remove Him, and we shall be able to advance: He seems to endanger our authority; let Him die, and we shall stand secure. It is a counsel which some would count worldly-wise, but its inspiration is from beneath, not from above. “What is necessary is right”; “Necessity knows no law”; “The end justifies the means”: such are Caiaphas’ counsels.

4. Swayed by this dominant mind, even those who had qualms of conscience seem to have yielded to this evil counsel (John 11:53). How far had these formal adherents to the law of Moses fallen below its standard of justice between man and man! how far below those Roman conquerors whom they hated, and who prided themselves justly on the protection which their laws afforded to the citizens of the Roman State in all quarters of the world! Caiaphas must bow before the heathen who wrote, “Fiat justitia, ruat cœlum.”

5. And let thy counsel, Caiaphas, appear successful for the time: will it prove so in the end? Has ever true good come from unrighteousness? God, it is true, may and does bring good out of evil,—

“From seeming evil still educing good,

And better thence again.”

Thomson.

But will it be for good to those who do the unrighteous deed, carry out the unrighteous plan? Never!

III. The unconscious prophecy of Caiaphas.—

1. He was high priest. And even though one who was unworthy occupied the office, the office itself had a theocratic dignity, and served a divine purpose. And here God made use of the office. The high priest, who year by year entered into the Holiest of all, “not without blood, which he offered for himself and the errors of the people” (Hebrews 9:7), is here led unwittingly to prophesy concerning the one offering which was to be made not only for the Jewish “nation,” but for all the children of God scattered abroad, who were thus to be brought into unity (John 10:16).

2. “Man proposes, but God disposes.” Caiaphas and his fellow-councillors thought that by getting rid of Jesus they might preserve the small remnant of authority they possessed, and through it might yet regain their national power. In this view he appealed to the better part of the council and the national party, who may even yet have dreamed that Jesus might have some Messianic message for them, and many of whom believed Him to be a prophet. But the appeal of Caiaphas prevailed over their better feelings.

3. And yet by the divine guidance this evil counsel resulted in the true good of the spiritual Israel, in a wider blessing than any mere restitution of the Jewish “nation,” in the state in which it then was, would have been. It would result in the blessed unity of all peoples, which later Judaism had failed to pray and labour for (John 12:32; Psalms 67; 1 John 2:2).

4. But although God could and did bring blessing to all men by the carrying out of the evil counsel of Caiaphas, no blessing, rather the reverse, would come on those who planned and carried it out. These men ostensibly based their action on the danger of the Romans interfering or taking away what power remained to them, etc. (John 11:48). They thought to avert this danger by an unrighteous action. But from the moment they carried out their designs that which they feared began to come upon them.

5. The Sadducees sought to crush One who had brought their errors home to them, and had thus given opportunity for triumph to their opponents (Matthew 22:34). But lo! when He had been crucified, in place of One who taught the resurrection of the dead there arose multitudes who proclaimed the resurrection of that same Jesus whom they had crucified, and preached the Resurrection with amazing power and results (Acts 4:2; Acts 23:9).

6. And in the end the power of the Jewish rulers, their temple, their city, and the “nation” itself, passed away amid blood and fire. Unrighteousness may triumph for a time, yet in the end it shall not prevail.

Lessons.—

1. Righteousness is the only safe principle to guide the activity both of governments and individuals. Such merely worldly-wise, unjust, and tyrannical modes of action as that of Caiaphas and all his kind will result only in disaster to those who adopt them. Unrighteousness carries within it the elements of its own punishment and final ruin here and hereafter. The Christian rule of action is:—

“Perish policy and cunning!

Perish all that fears the light!

Whether losing, whether winning,

Trust in God and do the right.”

MacLeod.

2. What has been planned by evil men can in God’s hand be turned to good. He that sits in heaven laughs at their designs; and whilst they go on and often perish in their wickedness, He bends their actions to subserve His own eternal purposes.

ILLUSTRATION

John 11:50. Hypocritical excuses for crime.—The real ground of opposition was hatred of the light; the ostensible ground was patriotism, public zeal, loyalty, far-sighted policy. And such is life. The motive in which a deed of sin is done is not the motive which a man allows to others or whispers to himself. Listen to the criminal receiving sentence, and the cause of condemnation is not the enormity of the crime, but the injustice of the country’s law. Hear the man of disorderly life, whom society has expelled from her bosom, and the cause of the expulsion is not his profligacy, but the false slander which has misrepresented him. Take his own account of the matter, and he is innocent, injured, pure. For there are names so tender, and so full of fond endearment, with which this world sugars over its dark guilt towards God with a crust of superficial whiteness, that the sin, on which eighteen centuries have looked back appalled, was, to the doers of that sin, nothing atrocious, but respectable, defensible, nay even, under the circumstances, necessary.—F. W. Robertson.