Exegetical and Hermeneutical Commentary of 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.
50. expedient for us ] For us members of the Sanhedrin. But the better reading gives, for you half-hearted Pharisees.
that one man ] Literally, in order that one man; S. John’s favourite particle pointing to the Divine purpose: comp. Joh 4:34; Joh 4:36, Joh 6:29; Joh 6:50, Joh 9:2-3; Joh 9:39, Joh 12:23, and especially Joh 16:7.
the people ] The Jews as a theocratic community ( laos).
the whole nation ] The Jews as one of the nations of the earth ( ethnos). Comp. Luk 7:5; Act 10:22. The same word in the plural, ‘the nations,’ means the Gentiles.
Fuente: The Cambridge Bible for Schools and Colleges
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, Joh 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, and for all others, to save them from perishing.
Fuente: Albert Barnes’ Notes on the Bible
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 , which we translate, ye do not consider, and which properly conveys the idea of conferring, or talking together, , 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 whole nation to ruin on his account. His maxim was, it is better to sacrifice one man than a whole nation. In politics nothing could be more just than this; but there are two words to be spoken to it: First, The religion of God says, we must not do evil that good may come: Ro 3:8. Secondly, It is not certain that Christ will be acknowledged as king by all the people; nor that he will make any insurrection against the Romans; nor that the Romans will, on his account, ruin the temple, the city, and the nation. This Caiaphas should have considered. A person should be always sure of his premises before he attempts to draw any conclusion from them. See Calmet. This saying was proverbial among the Jews: see several instances of it in Schoettgen.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Never was any thing spoken more diabolically: he regards not what was their duty, nor what was lawful for them to do; whether they might upon any pretence shed innocent blood, much more the blood of one whose life was spent in nothing but a going up and down in doing good; only, like a wretched politician, who was concerned for nothing but the peoples safety, he saith not, it is lawful, but,
it is expedient for us that one man, be he never so good, never so innocent and just,
should die for the people, that is, to save the whole nation from destruction.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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 and destruction of the whole nation.
Fuente: John Gill’s Exposition of the Entire Bible
That it is expedient for you ( ). Indirect discourse with present active indicative of used with the clause as subject. It means to bear together, to be profitable, with the dative case as here (, for you). It is to your interest and that is what they cared most for.
That one man die ( ). Sub-final use of with second aorist active subjunctive of as subject clause with . See John 16:7; John 18:7 for the same construction.
For the people ( ). H simply means over, but can be in behalf of as often, and in proper context the resultant idea is “instead of” as the succeeding clause shows and as is clearly so in Ga 3:13 of the death of Christ and naturally so in 2Cor 5:14; Rom 5:6. In the papyri is the usual preposition used of one who writes a letter for one unable to write.
And that the whole nation perish not ( ). Continuation of the construction with and the second aorist subjunctive of . What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow.
Fuente: Robertson’s Word Pictures in the New Testament
People – nation [ – ] . The former the theocratic nation, the people of God : the latter, the body politic. See on 1Pe 2:9.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “Nor consider that it is expedient for us,” (oude logizesthe hoti sumpheri humin) “Nor do you calculate, reckon, or realize that it is to our benefit or advantage,” to our immediate welfare, and security of our jobs or positions. Here was a wicked priest of Israel advocating job security, through expediency, rather than truth, right, and justice, Joh 18:14; Act 4:6; Deu 10:12; Mic 6:8.
2) “That one should die for the people,” (hina heis anthropos apothane huper tou laou) “In order that one should die on behalf of the people,” as a political martyr, which Jesus was not, to save a nation from being taken away by the Romans, Joh 11:48; Isa 53:8. The idea is, if our religious positions are taken away by Caesar, because our race of people follow this Jesus man, we will not any longer have a nation, built around the Mosaic law, which was now having its fulfilled worship abolished in Christ, whom they rejected. Yet had they known they were to have a better fellowship or house of worship in Christ, as described Heb 3:1-6.
3) “And that the whole nation perish not.” (kai me holon to ethnos apoletai) “And that all the nation perish not, “or be destroyed not, at the hands of the Romans. Though they themselves, in rejecting Him as Savior, were destroyers or their own nation, Joh 1:11-12; Mat 23:37,39; Luk 21:24.
Fuente: Garner-Howes Baptist Commentary
(50) Nor consider that it is expedient for us . . .This remarkable counsel has linked itself in St. Johns thoughts with the name of Caiaphas. He quotes it again in Joh. 18:14.
Should die for the people, and that the whole nation . . .Different words are used here in the Greek, as in the English. The former word represents the theocratic people, those who were united together as the servants of God; the latter word is that which is used in Joh. 11:48, and represents the political nation as one of the nations of the earth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
50. It is expedient The good of the whole, the preservation of our nationality, as you confess, from Roman despotism, requires the death of one, innocent or not. So let all pleas in behalf of his piety and goodness be silenced.
For us If he gains the people we know that neither he nor the people would be friends to us.
Whole nation perish not
Fuente: Whedon’s Commentary on the Old and New Testaments
50 Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.
Ver. 50. That one man should die for the people ] A brutish and bloody sentence; as if evil might be done that good may come thereof. So, when Farellus, that worthy reformer, came first to Geneva, and was convented there by the bishop, as a disturber of the public peace, one of the Popish assessors cried out, Away with this pestilent Lutheran; better he perish than the town be disquieted. To whom Farellus answered, Noli Caiaphae voces, sed Dei verba proferre, Speak not in the language of Caiaphas, but in the word of God. (Scultet. Annal.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Nor. Greek. oude.
it is expedient = it is to our interest.
us. All the texts read “you”.
people. Greek. loos. The word that expresses their relationship to God (Deu 14:2. Mat 2:6), as “nation” is a more general term (Luk 7:8; Luk 23:2).
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 11:50. , it is expedient) Caiaphas is thinking of mere political expediency; but the Spirit of prophecy so directs him, as that he uses words suited to express what was spiritually expedient. Caiaphas and Pilate condemned Jesus; yet both gave a testimony foreign to their own personal feeling: Caiaphas, in this passage, gives testimony as to the sacerdotal character of the death of Christ; Pilate, in the inscription on the cross, gave testimony as to His kingly character.-, one) 2Co 5:14-15, One died for all,-He died for all, that they who live should not henceforth live unto themselves.- , and not that the whole nation perish) He refers to their words in the close of Joh 11:48, The Romans shall take away both our place and nation.
Fuente: Gnomon of the New Testament
Joh 11:50
Joh 11:50
nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not.-Whether there was prophetic power connected with the office or not, he foretold that Jesus would die for the nation. He was anxious for the death of Jesus and the wish was the father of the thought. This was spoken to suggest the death of Jesus to them.
Fuente: Old and New Testaments Restoration Commentary
Joh 11:48, Joh 18:14, Joh 19:12, Luk 24:46, Rom 3:8
Reciprocal: 2Sa 17:2 – I will smite 2Ki 6:31 – if the head Psa 2:1 – people Jer 40:15 – wherefore Jon 1:12 – Take Mic 3:10 – build up Zion Mat 20:28 – and to Joh 16:7 – It Joh 19:11 – he 2Co 5:14 – one 2Co 8:10 – expedient
Fuente: The Treasury of Scripture Knowledge
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The proposition the high priest had to offer was the very thing that God intended should come to pass. However, the motive Caiaphas had was only that it would be a short and sure way of stopping the work of Jesus. But God used the mouth of the high priest to deliver this weighty speech to the Sanhedrin.
Fuente: Combined Bible Commentary
Verse 50
He meant that it was better that Jesus should die, whether he were guilty or not, rather than that the displeasure of the Romans should be incurred, and the whole nation be destroyed.
Fuente: Abbott’s Illustrated New Testament
Caiaphas solution to the problem that Jesus posed was to get rid of Him-permanently. He seems to have felt impatient with His fellow rulers for hesitating to take this brutal step. He viewed Jesus’ death as a sacrifice that was necessary for the welfare of the nation, by which he meant its leaders. Jesus’ sacrificial death was precisely God’s intention though for a different reason. Caiaphas viewed Jesus as a scapegoat whose sacrifice would guarantee the life of Israel’s leaders. God viewed Jesus as a lamb who would die to guarantee the life of believers. Ironically Jesus’ death would condemn these unbelieving leaders, not save them. Moreover it did not save them from losing their power to the Romans who dismantled the Sanhedrin when they destroyed the city in the war of A.D. 66-70.