Yuhanna 11:49 Yorum

In this chapter we have the history of that illustrious miracle which Christ wrought a little before his death - the raising of Lazarus to life, which is recorded only by this evangelist; for the other three confine themselves to what Christ did in Galilee, where he resided most, and scarcely ever carried their history into Jerusalem till the passion-week: whereas John's memoirs relate chiefly to what passed at Jerusalem; this passage therefore was reserved for his pen. Some suggest that, when the other evangelists wrote, Lazarus was alive, and it would not well agree either with his safety or with his humility to have it recorded till now, when it is supposed he was dead. It is more largely recorded than any other of Christ's miracles, not only because there are many circumstances of it so very instructive and the miracle of itself so great a proof of Christ's mission, but because it was an earnest of that which was to be the crowning proof of all - Christ's own resurrection. Here is, I. The tidings sent to our Lord Jesus of the sickness of Lazarus, and his entertainment of those tidings (v. 1-16). II. The visit he made to Lazarus's relations when he had heard of his death, and their entertainment of the visit (v. 17-32). III. The miracle wrought in the raising of Lazarus from the dead (Joh 11:33-44). IV. The effect wrought by this miracle upon others (Joh 11:45-57).

And some of them said,.... Who were averse to him, and bore him a secret grudge, and were willing to put the worst construction on every action of his: could not this man which opened the eyes of the blind; as it is said, at least pretended, that he did, Joh 9:6, for this must be understood as calling the miracle into question, and as a sneer upon it, and not as taking it for granted that so it was; and even supposing that, it is mentioned to his reproach, since if so, he might have caused that, even this man should not died: for either the above cure was a sham, or, if it was a real thing, he who did that could have prevented Lazarus's death; and if he could, and would not, where is his friendship? and what must be thought of all this show of affection to him? and what are these tears, but crocodile ones? but this reasoning, as specious as it may seem, was very fallacious; for he that cured the man born blind could raise Lazarus from the dead, which he intended; and therefore did not prevent his death, that he might still give more joy to the family, bring more glory to God, and himself, and more shame and confusion to his enemies.

And one of them, named Caiaphas,.... See Gill on Mat 26:3, See Gill on Luk 3:2, See Gill on Joh 18:13. being the high priest that same year; the high priesthood originally was not annual, but for life; but towards the close of the second temple, it came into the hands of the king, to appoint who would to be high priest (o); and it became venal; it was purchased with money; insomuch that they changed the priesthood once a twelve month, and every year a new high priest was made (p) now this man being in such an high office, and a man of no conscience, and of bad principles, being a Sadducee, as seems from Act 4:6, who denied the resurrection of the dead, and was unconcerned about a future state; and having no restraint upon him, in a bold, haughty, and blustering manner, said unto them, ye know nothing at all; ye are a parcel of ignorant and stupid creatures, mere fools and idiots, to sit disputing and arguing, pro and con about such a fellow as this; what is to be done is obvious enough, and that is to take away this man's life, without any more ado; it matters not what he is, nor what he does; these are things that are not to be considered, they are out of the question; would you save the nation, destroy the man; things are come to this crisis, that either his life must go, or the nation perish; and which is most expedient, requires no time to debate about. (o) Misn. Yebamot, c. 6. sect. 4. (p) T. Bab. Yoma, fol. 8. 2. Juchasin, fol. 139. 1.

(t. xxx. c. 12.) a The character of Caiaphas is shown by his being called the High Priest of that same year; the year, viz. in which our Saviour suffered. Being the High Priest that same year, he said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. (non occ.). i. e. Ye sit still, and give no attention. Attend to me. So insignificant a thing as the life of one man may surely be made a sacrifice for the safety of the state. (tom. xxviii. c. 12.) Not every one that prophesieth is a prophet; as not every one that does a just action is just, he, for example, that does one for vainglory. Caiaphas prophesied without being a prophet, as did Balaam. Perhaps some will deny that Caiaphas prophesied by the Holy Spirit, on the ground that evil spirits may bear witness to Christ, as the one in Luke, who says, I know Thee who Thou art, the Holy One of God; (Luke 4:34) the intention of Caiaphas too being not to induce his hearers to believe on Him, but to excite them to kill Him. (c. 14.). It is expedient for us. Is this part of his prophecy true or false? If it is true, then those who contended against Jesus in the council, since Jesus died for the people, and they participate in the advantage of His death, are saved. This you say is absurd; and thence argue that the prophecy is false, and, if false, not dictated by the Holy Spirit, since the Holy Spirit does not lie. On the other side it is argued, for the truth of the prophecy, that these words only meant that He by the grace of God should taste death for all men; (Heb. 2:9) that He is the Saviour of all men, specially of them that believe. (1 Tim. 4:10) And in the same way the former part of the speech, Ye know nothing at all, is made out to be an assertion of the truth. They knew nothing of Jesus, who did not know that He was truth, wisdom, justice, and peace. And again, That one MAN. should die for the people. It was as man that He died for the people: in so far as He is the image of the invisible God, He was incapable of death. And He died for the people, in that He took upon Himself, made away with, blotted out the sins of the whole world. (c. 15.). And this spake he not of himself. Hence we see, what men say sometimes proceeds from themselves, sometimes from the influence of some power upon them. In the latter case though they may not be taken quite out of themselves, and in a certain sense go along with their own words, yet they do not go along with the meaning of them. Thus Caiaphas says nothing of himself; and therefore does not interpret his own prophcey, because he does not understand it. Thus Paul too speaks of some teachers of the law, who understand neither what they say, nor whereof they affirm. (1 Tim. 1:7)

They said that they would kill Jesus, lest the Romans should come and take away their place and nation; and when they had killed Him, these things happened unto them, and when they had done that by doing which they thought to escape, they yet did not escape. He who was slain is in Heaven, and they who slew have for their portion hell. Yet they did not consider these things; but what? "They desired," It saith, "from that day forth to kill Him," for they said, "The Romans will come, and will take away our nation; and a certain one of them, Caiaphas, being High Priest that year, said," (being more shameless than the rest,) "Ye know nothing." What the others made matter of doubt, and put forth in the way of deliberation, this man cried aloud, shamelessly, openly, audaciously.

(Hom. lxiv) When they hesitated, and asked, What do we? one of them gave most cruel and shameless advice, viz. Caiaphas, who was High Priest that same year.

(Tr. xlix) How is it that he is called the High Priest of that year, when God appointed one hereditary High Priest? This was owing to the ambition and contention of parties amongst the Jews themselves, which had ended in the appointment of several High Priests, who took the office in turn, year by year. And sometimes even there seems to have been more than one in office.

"And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not. And this spake he not of himself; but being high priest that year, he prophesied." We are here taught that the Spirit of prophecy used the agency even of wicked men to foretell what was future; which, however, the evangelist attributes to the divine sacramental fact that he was pontiff, which is to say, the high priest.

Of this Caiaphas Josephus relates, that he bought the priesthood for a year, for a certain sum.

Among the Jews, the high-priestly dignity had also been corrupted. For from the time when offices of authority became purchasable, the high priests no longer served for their entire lives, but only for a year. Nevertheless, even with such corruption of this dignity, the Holy Spirit still worked in those who were anointed. But when they raised their hands against Christ, then grace completely departed from them and passed to the apostles.

1573 The Evangelist sets down the resolution of the problem when he says, But one of them, Caiaphas, who was high priest that year, said to them. First, we have the decision; secondly, the explanation of the decision (v 51); and thirdly, its acceptance by the assembly (v 53). Concerning the first he does two things. First, he describes the one making the decision; secondly, he gives the words of the decision. 1574 The one making the decision is described by his name and office. By his name, that is, Caiaphas. This name was appropriate to his wickedness for it means, first of all, "investigator," and it attests to his presumption: "He who is a searcher of majesty shall be overwhelmed by glory" (Prv 25:27). For he was presumptuous when he said, "I adjure you by the living God, tell us if you are the Christ, the Son of God" (Matt 26:63). Secondly, it means "sagacious," which testifies to his cunning, because he strove to procure the death of Christ. Thirdly, it means "vomiting," which attests to his foolishness: "Like a dog that returns to his vomit" (Prv 26:11). He is described by his office, namely, as high priest that year. Here we should note, as stated in Leviticus (c 8), that the Lord appointed one high priest, at whose death another was to succeed and was to exercise the office of high priest throughout his life. But later, as ambition and quarrels grew among the Jews, it was agreed that there should be a number of high priests, and that all who had attained to this office would exercise it in turn, year by year. (And sometimes they obtained this office by money; as Josephus says.) And to indicate this situation he says of the time, that year.

Account of the sickness of Lazarus, Joh 11:1. His sisters Martha and Mary send for Christ, Joh 11:2. Our Lord's discourse with his disciples on this sickness and consequent death, Joh 11:3-16. He arrives at Bethany four days after the burying of Lazarus, Joh 11:17, Joh 11:18. Martha meets Christ - their conversation, Joh 11:19-27. She returns and Mary goes out to meet him, in great distress, Joh 11:28-33. Christ comes to the grave - his conversation there, Joh 11:34-42. He raises Lazarus from the dead, Joh 11:43-46. The priests and Pharisees, hearing of this, hold a council, and plot his destruction, Joh 11:47, Joh 11:48. The remarkable prophecy of Caiaphas, and the consequent proceedings of the Jews, Joh 11:49-53. Jesus withdraws into a city called Ephraim, Joh 11:54. They lay wait for him at the passover, Joh 11:55-57.

Caiaphas being the high priest that same year - By the law of Moses, Exo 40:15, the office of high priest was for life, and the son of Aaron's race always succeeded his father. But at this time the high priesthood was almost annual: the Romans and Herod put down and raised up whom they pleased, and when they pleased, without attending to any other rule than merely that the person put in this office should be of the sacerdotal race. According to Josephus, Ant. xviii. c. 3, the proper name of this person was Joseph, and Caiaphas was his surname. He possessed the high priesthood for eight or nine years, and was deposed by Vitellius, governor of Judea. See on Luk 3:2 (note). Ye know nothing - Of the perilous state in which ye stand.

LAZARUS RAISED FROM THE DEAD--THE CONSEQUENCES OF THIS. (John 11:1-46) of Bethany--at the east side of Mount Olivet. the town of Mary and her sister Martha--thus distinguishing it from the other Bethany, "beyond Jordan." (See on Joh 1:28; Joh 10:40).