ACC ~ John 11 v45 - 53

OVERVIEW:

There are some who believe Jesus after Lazarus is raised to life, but others doubt (THEODORE). Those who react negatively to the miracle, either out of jealousy or unbelief (ORIGEN, AUGUSTINE), fear that such “apostasy” of the Jews from their Jewish faith might provoke the Romans (ORIGEN). In this they demonstrated audacity and blindness to the signs Jesus had given them, thinking they could resist someone who had the power Jesus had demonstrated, and blind to what his power proved (ORIGEN). They sought to hold on to the temple and their nation’s temporal power in the Roman system (AUGUSTINE), falsely accusing Jesus of sedition (CHRYSOSTOM). Their fear that the Romans would destroy their place and nation was ultimately realized, however, despite their planning (ORIGEN). They were afraid of losing temporal power without any thought of the eternal consequences (AUGUSTINE). And so, the Gentiles, represented by the Romans, displaced those who had forsaken their calling as his people (ORIGEN).

A number of questions emerge regarding Caiaphas’s prophecy: How is it that Caiaphas was high priest that year when, according to the law, there was to be one hereditary high priest appointed by God (CHRYSOSTOM)? The Romans, however, were in charge of the high priest’s office at this time, and much corruption had entered into the process (AUGUSTINE). In the official position of a prophet, much as Balaam had done in the Old Testament, Caiaphas proclaims the good that would come from Christ’s death, even if he himself did not understand what he was saying and intended something quite different and malevolent (CYRIL). This leads to the larger question of how inspiration might indeed occur in someone who did not know what he was saying (ORIGEN). But it was not by virtue of the person that he prophesied (CHRYSOSTOM) but the office of high priest that he was able to do so (AUGUSTINE). The Evangelist then extends Caiaphas’s prophecy to include not only the Jewish nation, as Caiaphas intended, but also the lost sheep of the Gentiles Jesus had spoken of (in Jn 10) who would be brought into the fold as one flock under one shepherd (AUGUSTINE). This prophecy was accomplished in Jesus’ death (GREGORY THE GREAT), although not in the way the Jewish leaders envisioned (ORIGEN).

11:45-46 | Many Believed in Jesus

REACTIONS OF THE JEWS AFTER THE MIRACLE

THEODORE OF MOPSUESTIA The Jews, who were present, had different opinions about what had happened. Some believed in him because of the miracle, which he had performed. Others, on the contrary, were so far away from believing that they went to denounce him to the Pharisees, as if he had dared do something unlawful. But even what they did out of hatred and evil desire still contributed to making the accomplished miracle well known to everyone. COMMENTARY ON JOHN 5.11.44. [1]

[1] CSCO 4 3:229-30.

THE ANNOUNCEMENT PRODUCES JEALOUSY IN PHARISEES

ORIGEN The text has a certain ambiguity. Were those who went to the Pharisees and told them the things Jesus had done—were they from those many Jews who saw the things that he had done and believed in him and wished to win over those who were hostile to him by the announcement about Lazarus? Or were they the others not among the many who believed who, since what had happened did not bring about faith in Jesus, intended as much as possible to stir up the wicked jealousy in the Pharisees against him by the announcement about Lazarus? The Evangelist seems to me to be leaning toward this latter meaning. COMMENTARY ON THE GOSPEL OF JOHN 28.77-78. [1]

[1] ESUS IS INFORMED THAT LAZARUS IS SICK | JOHN 11:1-5

11:47 | Jesus’ Signs and the Chief Priests and Pharisees

THEY GATHER OUT OF ENVY, NOT OUT OF FAITH

AUGUSTINE None of them said, “Let us believe.” For these abandoned men were more preoccupied in considering what evil they could do to bring down Jesus than in consulting about how they might be preserved from death. TRACTATES ON THE GOSPEL OF JOHN 49.26. [1]

[1] NPNF 1 7:278**.

ORIGEN I think the phrase “this man” was used to diminish [Jesus’] glory because they did not believe what was said above about him being God. … Notice both the audacity and the blindness of their evil. It was audacious because they had already witnessed the fact that he had performed many signs, and yet they thought they could plot against him—as if he could do nothing when they plotted against him. On the other hand, they were no less blind either because it makes more sense to be on the side of someone who performs such miracles than [to be a part of] the plot of those who do not want to allow him to live. Or perhaps they thought that he performed signs that were not the result of divine power and that this was why he could not do all things or deliver himself from their plot. They resolved, therefore, not to let him live, thinking that they would place an impediment in the way of those who believed in him and also prevent the Romans from taking away their place and nation. COMMENTARY ON THE GOSPEL OF JOHN 28.88-90. [1]

[1] FC 89:312**; SC 385:106-8.

11:48 | The Romans Will Destroy the Temple and the Nation

THE PHARISEES’ INSINCERITY

AUGUSTINE Insincerity speaks in the Pharisees: “If we let him go, the Romans will come and take away our nation and place.” It was not the reality of justice that they wished to have but its name, and they desired to hold on dishonestly to the honor owed to just men and women. SERMON 10.8. [1]

[1] WSA 3 1:288*; CCL 41:159.

THE FAILURE OF THE PLAN

CHRYSOSTOM But what is it that these leaders are planning to do? They want to stir up the people, as though they themselves would be in danger on suspicion of establishing a kingdom. “For if,” says one of them, “the Romans learn that this man is leading the multitudes, they will suspect us and will come and destroy our city.” Tell me, where did he teach revolt? Did he not permit you to give tribute to Caesar? Didn’t you want to make him a king and instead he fled from you? Didn’t he lead a normal and unpretentious life, homeless and having no possessions of his own? Therefore they said this, not from any such expectation but out of malice. And yet things happened contrary to their expectations, so much so that the Romans took their nation and city when they had killed Christ. For everything he did was beyond all suspicion. HOMILIES ON THE GOSPEL OF JOHN 64.3. [1]

[1] NPNF 1 14:239**.

THE ROMANS DID DESTROY THEIR HOLY PLACE

ORIGEN The Romans did come and take away their place. For where is that which they call a sanctuary? And they also took away the nation, casting them out of the place and scarcely permitting them to be where they wish even in the Diaspora. COMMENTARY ON THE GOSPEL OF JOHN 28.91-92. [1]

[1] FC 89:313.

AFRAID OF TEMPORAL LOSS

AUGUSTINE They were afraid of losing temporal things with no thought for that which is eternal and so lost both. For the Romans, after our Lord had suffered and was glorified, did come and take away their place and nation, reducing the one by siege and dispersing the other. … Or they were afraid that if all believed in Christ, none would remain to defend the city of God and the temple against the Romans, since they thought that Christ’s teaching was directed against the temple and their laws. TRACTATES ON THE GOSPEL OF JOHN 49.26. [1]

[1] NPNF 1 7:278**; CCL 36:432.

THE ROMANS REPRESENT THE GENTILES

ORIGEN The mystical meaning of these words is that the Gentiles occupied the place of those of the circumcision, “For by their transgression salvation has come to the Gentiles to stir them to envy.” [1] The Romans represent the Gentiles because they are the rulers of the Gentile world. But the nation also was taken away by the Gentiles because those who had been the people of God were made not a people, [2] and those of Israel are no longer Israel, and their seed did not attain the status of becoming children. [3] COMMENTARY ON THE GOSPEL OF JOHN 28.93-94. [4]

[1] See Rom 11:11.

[2] See Hos 1:9; 1 Pet 2:10.

[3] See Rom 9:6-8; Jn 8:39.

[4] SC 385:110; FC 89:313**.

11:49 | Caiaphas Was High Priest

THE AUTHORITY OF THE INVOLUNTARY PROPHECY

CHRYSOSTOM But what does it mean when it says “being high priest that year”? This matter as well as the rest had been corrupted. For from the time that offices became matters of purchase, they were no longer priests for the whole period of their lives but for a year. Notwithstanding, even in this state of things the Spirit was still present. But when they lifted up their hands against Christ, then it left them and went to the apostles. HOMILIES ON THE GOSPEL OF JOHN 65.1. [1]

[1] NPNF 1 14:241*.

HOW WAS CAIAPHAS HIGH PRIEST THAT YEAR?

AUGUSTINE 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 among the Jews themselves, which had ended in the appointment of several high priests, who took the office in turn, year by year. … And sometimes there even seems to have been more than one in office. TRACTATES ON THE GOSPEL OF JOHN 49.27. [1]

[1] NPNF 1 7:278**.

11:50 | Expedient That One Man Should Die

CHRIST DOES DIE FOR ONE PEOPLE

CYRIL OF ALEXANDRIA Caiaphas makes a true statement, his words being verified not by the perversity of the people but by the power and wisdom of God. … Nevertheless, his language was made to indicate something true, spoken by one in the official position of a prophet. For he proclaims beforehand of what good things the death of the Christ would become the source. He speaks of what he does not understand, glorifying God (as Balaam did [1] ) under constraint, since he was holding the prerogative of the priestly order. The prophecy was given, as it were, not to him personally but to the outward representative of the priesthood. Or, indeed, it may have been the case that the words spoken by Caiaphas were accomplished and happened afterward without his having received any prophetic gift whatever. For it is probable that what some people say will really happen, although they may say it without really knowing whether or not it will happen. Caiaphas then said that the death of Christ would be for the Jews only. But the Evangelist says that it would be for all humankind. For we are all called the offspring and children of God inasmuch as he is the Father of all, having by way of creation begotten as it were and brought into existence the things that were not. And also [we are called his children] because we had from the first the honor of being made in his image, and were allotted the supremacy over earthly things, and were accounted worthy of the divine covenant and enjoyed the life and bliss of paradise. But Satan, unwilling to let us remain in that condition, scattered us and in diverse ways led humanity astray from its nearness to God. And the Christ collected us all together again and brought us through faith into one fold, the church. He united us under one yoke, all being made one, Jews, Greeks, Barbarians, Scythians. We are fashioned again into one new person [2] and worship one God. COMMENTARY ON THE GOSPEL OF JOHN 7. [3]

[1] Num 22:38.

[2] Eph 2:15.

[3] LF 48:133-34*.

11:51 | Caiaphas Did Not Prophesy on His Own

WHETHER CAIAPHAS UNDERSTOOD WHAT HE SAID

ORIGEN I think we learn from this that we say some things on our own, by ourselves, where there is no power that inspires us to speak. But there are other things that we say when some power prompts us (as it were), dictating what we say, even if we do not fall completely into a trance and lose full possession of our own faculties, but seem to understand what we say. Now, it is possible for us, while we understand what we say on our own, not to understand the meaning of the words that are spoken. This is what happened in the case of Caiaphas the high priest. He did not speak on his own, by himself, nor did he understand the meaning of what he said, since it was a prophecy that was spoken. COMMENTARY ON THE GOSPEL OF JOHN 28.171-72. [1]

[1] FC 89:327-28**; SC 385:144-46.

CAIAPHAS WAS UNWORTHY OF THE OFFICE HE OCCUPIED

CHRYSOSTOM Do you see the great power in the high priest’s authority? … Even though he was unworthy of the office of the high priest, he prophesied, although he did not know what he was saying. Divine grace merely made use of his mouth, without touching his corrupt heart. … See how great the power of the Spirit is. It was able to bring forth a marvelous prophecy even from an evil imagination. HOMILIES ON THE GOSPEL OF JOHN 65.1. [1]

[1] NPNF 1 14:241**.

THE OFFICE, NOT THE PERSON, PROPHESIED

AUGUSTINE We are here taught that the Spirit of prophecy used the agency even of wicked people to foretell the future. The Evangelist, however, attributes this power to the divine sacramental fact that he was pontifex, that is, the high priest. TRACTATES ON THE GOSPEL OF JOHN 49.27. [1]

[1] NPNF 1 7:278*.

11:52 | Bring Them Together As One

JOHN EXTENDS CAIAPHAS’S PROPHECY TO THE GENTILES

AUGUSTINE “That Jesus should die for the nation. And not for the nation only but that also he should gather together in one the children of God that were scattered abroad” were words added by the Evangelist. Caiaphas had prophesied only about the Jewish nation in which there were sheep of whom our Lord himself had said, “I am not sent but unto the lost sheep of the house of Israel.” [1] But the Evangelist knew that there were other sheep who were not of this fold but who also had to be brought so that there would be one fold and one shepherd. [2] But he says this in the way of predestination since those who were still unbelieving were neither yet sheep nor children of God. TRACTATES ON THE GOSPEL OF JOHN 49.27. [3]

[1] Mt 15:24.

[2] See Jn 10:16.

[3] NPNF 1 7:278*.

JESUS’ DEATH DID BRING CHILDREN OF GOD TOGETHER

GREGORY THE GREAT His persecutors accomplished this wicked purpose and put him to death, thinking to extinguish the devotion of his followers. But faith grew from the very thing that these cruel and unbelieving men thought would destroy it. … Even that which human cruelty had executed against him he reduced to the purposes of his mercy. MORALS ON THE BOOK OF JOB 6.18.32. [1]

[1] LF 18:336-37**; ODGM 1 1:504.

11:53 | Plotting to Put Jesus to Death

THEY MISUNDERSTOOD THEIR OWN PROPHECY

ORIGEN Spurred on by Caiaphas’s words, they took counsel together to kill the Lord. From what sort of spirit then did Caiaphas prophesy that Jesus was to die for the nation, and was the Holy Spirit at work in such a man, and thus became the cause of the plot against Jesus? Or was it not then the Holy Spirit but another spirit which was able both to speak in the impious man and to move those like him against Jesus? … Just as those who deliberately put the worst construction on things misrepresent the holy meaning of the Scriptures … so did the Pharisees and the chief priests. For they did not understand correctly the prophecy about our Savior that Caiaphas spoke. It is a prophecy that is true in that it is better for us that one man die for the people and the whole nation not perish. But they thought the meaning and intention of his counsel was something else, and so they took counsel together from that day to kill Jesus. Now, I say these things to answer the argument that it was the Holy Spirit who prophesied through Caiaphas. I personally do not in the least maintain that this was the case but leave it to the readers to decide what one must recognize as correct concerning Caiaphas and whether he was moved by the Spirit. COMMENTARY ON THE GOSPEL OF JOHN 28.186-87, 190-91. [1]

[1] FC 89:330-32**; SC 385:152-54.

PLANS MOVE INTO ACTION

CHRYSOSTOM Before they only looked for ways to kill him. Now they ratify their determination and get down to business in determining how to carry it out. HOMILIES ON THE GOSPEL OF JOHN 65.1. [1]