John 11:50

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. NOR CONSIDER THAT IT IS EXPEDIENT FOR US, THAT ONE MAN SHOULD DIE FOR THE PEOPLE, AND THAT THE WHOLE NATION PERISH NOT. He meant nothing more than that there was no use in discussing the matter, since the right course was obvious: the way to prevent the apprehended ruin of the nation was to make a sacrifice of the Disturber of their peace. But in giving utterance to this suggestion of political expediency, he was so guided as to give forth a divine prediction of deep significance; and God so ordered it that it should come from the lips of the high priest for that memorable year, the recognized head of God's visible people, whose ancient office, symbolized by the Urim and Thummim, was to decide, in the last resort, all vital questions as the oracle of the divine will...

47-53 There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is here recorded. Words of prophecy in the mouth, are not clear evidence of a principle of grace in the heart. The calamity we seek to escape by sin, we take the most effectual course to bring upon our own heads; as those do who think by opposing Christ's kingdom, to advance their own worldly interest. The fear of the wicked shall come upon them. The conversion of souls is the gathering of them to Christ as their ruler and refuge; and he died to effect this. By dying he purchased them to himself, and the gift of the Holy Ghost for them: his love in dying for believers should unite them closely together....

Verse 50. _NOR CONSIDER_] Ye talk more at _random_ than according to _reason_, and the exigencies of the case. There is a various reading here in some MSS. that should be noticed. Instead of ουδε διαλογιζεσθε, which we translate, _ye do not consider_, and which properly conveys the idea of _conferring_, or _talking together_, ουδε λογιζεσθε, neither _do ye reason_ or _consider rightly_, is the reading of ABDL, three others, and some of the primitive fathers. Griesbach, by placing it in his inner margin, shows that he thinks it bids fair to be the true reading. Dr. White thinks that this reading is equal, and probably preferable, to that in the text: _Lectio aequalis, forsitan praeferenda receptae_. _THAT ONE MAN SHOULD DIE FOR THE PEOPLE_] In saying these remarkable words, Caiaphas had no other intention than merely to state that it was better to put Jesus to death than to expose the w...

IT IS EXPEDIENT FOR US - It is better for us. Literally, “It is profitable for us.” THAT ONE MAN SHOULD DIE - Jesus they regarded as promoting sedition, and as exposing the nation, if he was successful, to the vengeance of the Romans, John 11:48. If he was put to death they supposed the people would be safe. This is all, doubtless, that he meant by his dying for the people. He did not himself intend to speak of his dying as an atonement or a sacrifice; but his words might also express that, and, though he was unconscious of it, he was expressing a real truth. In the sense in which he intended it there was no truth in the observation, nor occasion for it, but in the sense which the words might convey there was real and most important truth. It was expedient, it was infinitely desirable, that Jesus should die for that people

EXPOSITION JOHN 11:1 7. _Christ the Antagonist of death—a victory of love and power_._ _The narrative of this chapter is a further advance in the proof that the unbelief of the Jews was aggravated by the greatness of the revelation. The issue of his sublime and culminating act of power, of his supreme and self-revealing work of transcendent tenderness and beauty, was a deeper and wilder passion of hatred. The evangelist completes his series of seven great miracles with one that in true and believing minds, evokes a new sense of the glory of God. This great last sign corresponds with the first (John it.) by being enacted amid the domestic and family life of a small and insignificant town, and also by express reference to the veritable manifestation involved in it of the δόξα Θεοῦ, on which we have frequently commented. Baur

NOR CONSIDER THAT IT IS EXPEDIENT FOR US,.... Priests, Levites, Pharisees, the sanhedrim, and ecclesiastical rulers of the people; who, as Caiaphas apprehended, must suffer in their characters and revenues, must quit their honourable and gainful posts and places, if Jesus went on and succeeded at this rate: wherefore it was most expedient and advantageous for them, which was the main thing to be considered in such a council, so he thought it was, THAT ONE MAN SHOULD DIE FOR THE PEOPLE, AND THAT THE WHOLE NATION PERISH NOT; he proceeded entirely upon this political principle, that a public good ought to be preferred to a private one; that it was no matter what the man was, whether innocent or not; common prudence, and the public safety of the nation, required him to fall a sacrifice, rather than the Romans should be exasperated and provoked to such a degree, as to threaten the utter ruin...

Lazarus had been publicly raised from the dead. A great number of persons saw the miracle, and there was never any question about its having been wrought. John 11:45. _Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. But some of them went their ways to the Pharisees, and told them what things Jesus had done._ We could hardly have conceived it possible that men would have been guilty of such conduct as this to post off to Christ's enemies, and lay it as an accusation against him, that he had raised a man from the dead. John 11:47. Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall

JOHN 11:50 u`mi/n {B} The second person pronoun, which is strongly supported (î45, 66 B D L X _al_), is in accord with the tone of contempt represented by the closing words of ver. John 11:49. The omission of the pronoun from a and a few other witnesses may be accidental or under the influence of John 18:14....

CHAPTER 11 _ 1. The Sickness of Lazarus Announced. (John 11:1 .)_ 2. The Delayed Departure and the Death of Lazarus. (John 11:5 .) 3. The Arrival at Bethany. (John 11:17 .) 4. Weeping with Them That Weep. (John 11:28 .) 5. The Resurrection of Lazarus. (John 11:39 .) 6. The Prophecy of Caiaphas. (John 11:47 .) 7. Seeking to Kill Him. (John 11:53 .)...

THE RESULTS OF THE MIRACLE. The majority of the Jews who came to comfort the sisters were convinced, but some remained hostile, and gave information to the Pharisees. The chief priests, _i.e._ the Sadducees, always first when action is needed, and the Pharisees, summon a council. In face of the growing number of adherents their inaction is felt to be unsatisfactory. If it leads to civil disturbance, the Romans will intervene and hold them responsible for their failure to maintain order. Caiaphas, the High Priest of that year, the notable year of the Passion, demands a policy which he pretends to be necessary in the interests of the nation. One must die rather than the whole nation perish. In this the author sees an unconscious prophecy. Jesus would indeed die on behalf of the nation, and of all God's children scattered throughout the world. That the author supposed the High Priesthood to...