Exegetical and Hermeneutical Commentary of John 11:52
And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
52. not for that nation only ] S. John purposely uses the word which describes the Jews merely as one of the nations of the earth distinct from the Gentiles. Of course we are not to understand that Caiaphas had any thought of the gracious meaning contained in his infamous advice.
gather together in one ] Comp. Joh 17:21: for ‘in one’ read into one.
Fuente: The Cambridge Bible for Schools and Colleges
Should gather together in one – All his chosen among the Jews and Gentiles. See Joh 10:16.
The children of God – This is spoken not of those who were then Christians, but of all whom God should bring to him; all who would be, in the mercy of God, called, chosen, sanctified among all nations, Joh 10:16.
Fuente: Albert Barnes’ Notes on the Bible
Verse 52. And not for that nation only, c.] These, and the preceding words in Joh 11:51, are John’s explication of what was prophetic in the words of Caiaphas: as if John had said, He is indeed to die for the sins of the Jewish nation, but not for theirs alone, but for the sins of the whole world: see his own words afterwards, 1Jo 2:1-2.
Gather together in one] That he should collect into one body-form one Church out of the Jewish and Gentile believers.
Children of God that were scattered abroad.] Probably John only meant the Jews who were dispersed among all nations since the conquest of Judea by the Romans; and these are called the dispersed, Joh 7:35, and Jas 1:1; and it is because he refers to these only, that he terms them here, the children of God, which was an ancient character of the Jewish people: see De 32:5; Isa 43:6; Isa 45:11; Jer 32:1. Taking his words in this sense, then his meaning is this: that Christ was to die, not only for the then inhabitants of Judea, but for all the Jewish race wheresoever scattered; and that the consequence would be, that they should be all collected from their various dispersions, and made one body. This comports with the predictions of St. Paul: Ro 11:1-32. This probably is the sense of the passage; and though, according to this interpretation, the apostle may seem to confine the benefits of Christ’s death to the Jewish people only, yet we find from the passage already quoted from his first epistle, that his views of this subject were afterwards very much extended; and that he saw that Jesus Christ was not only a propitiation for their sins (the Jews) but for the sins of the whole world: see his 1st epistle, chap. 2. ver. 2. 1Jo 2:2 All the truths of the Gospel were not revealed at once, even to the apostles themselves.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Not for that nation only; not for the Jews only. The words used in Caiaphass speech were and , words not significant of the Jews only, but of other people also: for Christ was to gather into one body all the elect of God, who are here called
the children of God, because they were to be so after their being begotten by the immortal seed of the word, and born again of water and the Spirit), those that at present were
scattered abroad over the face of the whole earth: Christ was to gather together in one all things in heaven and earth, Eph 1:10. The evangelist extendeth the sense of Caiaphass prophecy to Gentiles as well as Jews, according to the extent of the death of Christ, declared 1Jo 2:2.
Fuente: English Annotations on the Holy Bible by Matthew Poole
52. and not for that nation only,&c.These are the Evangelist’s words, not Caiaphas’.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And not for that nation only,…. For though Christ, as prophet, was sent to the Jews only, and was the minister of the circumcision, yet as a priest he did not die for them only, but for the Gentiles also; even for the whole mystical Israel of God all the world over, whether among Jews or Gentiles; see 1Jo 2:2.
But that also he should gather together in one, the children of God that were scattered abroad; by which may be meant, not only the elect of God among the Jews, who were scattered amidst the nations of the world, for whom Christ died, and to whom the Gospel was in the first place sent, and who were gathered together into a Gospel church state; see Joh 7:35; but rather the elect of God among the Gentiles, called “the children of God”, in opposition to a notion of the Jews, who took this character to themselves, on account of their national adoption, and denied it to the Gentiles, reckoning them no other than as dogs; and because they were the children of God by special adoption, in divine, predestination, and in the covenant of grace; and were so considered, when given to Christ, who looked upon them as in this relation, when he assumed their nature, and died in their room and stead; and not merely because they would hereafter appear to be the children of God in regeneration, and by faith in Christ Jesus, and have the witnessings of the Spirit that they were so; and much less because they had a fitness and disposition to be the children of God, since they were by nature as others, children of wrath: and these are said to be “scattered abroad”, both from God, as they were by the fall, and by their own transgressions; which separated between God and them, and set them at a distance from him; for in their nature head, and nature state, they are afar off from him, and from one another; which may regard not only distance of place, being scattered about in the several parts of the world, but their disagreement in mind and judgment, in religion and manners; every one pursuing his own way, going astray like lost sheep: now Christ died for them, in order to bring them nigh to God, to the one true and living God; and to gather them together under one head, himself, their common head; by whom they were represented in his crucifixion, burial, and resurrection; and to make them one body, and bring them into one fold, into one church state here, and at last to one place, to heaven, there to be for ever with him; and so the Persic version renders it, “that he might gather them into one place”: and in this, the red heifer was a type of Christ; whose blood was sprinkled directly before the tabernacle of the congregation, and without the camp; and which was done, as a Jewish writer says q,
“to call to mind the design of the heifer, which was to bring , “those that were afar off”, from the camp of the Shekinah, to be near unto it.”
q Abarbinel in Lev. xix. 3, 4.
Fuente: John Gill’s Exposition of the Entire Bible
But that he might also gather together into one (‘ ). Purpose clause with and the second aorist active subjunctive of . Caiaphas was thinking only of the Jewish people (, , verse 50). The explanation and interpretation of John here follow the lead of the words of Jesus about the other sheep and the one flock in 10:16.
That are scattered abroad ( ). Perfect passive articular participle of , late verb (Polybius, LXX) to scatter apart, to winnow grain from chaff, only here in John. The meaning here is not the Diaspora (Jews scattered over the world), but the potential children of God in all lands and all ages that the death of Christ will gather “into one” ( ). A glorious idea, but far beyond Caiaphas.
Fuente: Robertson’s Word Pictures in the New Testament
Nation [] . John does not used the word laov, people, which Caiaphas had just employed. The Jews were no longer a people, only one of the nations of the world. He wishes to set the Gentiles over against the Jews, and this distinction was national. Moreover, John points out in this word the fact that the work of Christ was not to be for any people as specially chosen of God, but for all nations.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “And not for that nation only,” (kai ouch huper tou ethnous monon) “And not only on behalf of the nation,” of Israel or of the Jews only, of that race or nationality only, as prophesied, Isa 49:6.
2) “But that also he should gather together,” (all’ hina kai sunagage) “But also in order that he might assemble,” or gather together, for purposes of worship, as these Jews gathered restrictedly with their own race, excluding Gentiles from their inner worship circle.
3) “In one the children of God,” (eis hen ta tekna tou theou) “Into one the children of God,” into one fellowship, or New Covenant order of worship in the church, not excluding any race, who was saved, baptized and desired to enter worship and service in His new assembly body, the church, that was better than that church in the wilderness, which Moses built, Act 7:38; Heb 3:1-6; Eph 2:14; Eph 2:19-22; Eph 3:8-10; Eph 3:21.
4) “That were scattered abroad.” (ta dieskorpismena) “Who had been scattered abroad,” as the Gentiles, who were believers were debarred from inner worship with the Jews. Jesus not only dies for all people and races, that redemption should be paid for all through His ”cross-body,” but also to purchase His New Covenant ”church-body” as an assembly that had no middle wall of partition for worship, keeping no one out who would come by salvation into His family, and then by baptism and fellowship, into His house or church-body, which He “built.” One is born into the family of God by faith, Gal 3:26; 1Jn 5:1. But no one is born into the church-body, or house of Jesus. It is “built,” and built up, by Jesus, as children of God are voluntarily baptized and surrender to become servants of God to do what He has commanded them, in and through His church, Heb 3:3; Heb 3:6; Mat 16:18; Eph 2:19-22, Joh 14:15; Joh 15:14.
Fuente: Garner-Howes Baptist Commentary
52. And not for that nation only. The Evangelist means that the reconciliation effected by Christ is also extended to the Gentiles. But how comes it that they who, in consequence of being wretchedly scattered and wandering, became the enemies of God, are here called the children of God ? I answer, as has been already said, God had in his breast children, who in themselves were wandering and lost sheep, or rather who were the farthest possible from being sheep, but, on the contrary, were wolves and wild beasts. It is therefore by election that he reckons as the children of God, even before they are called, those who at length begin to be manifested by faith both to themselves and to others.
Fuente: Calvin’s Complete Commentary
(52) And not for that nation only.Caiaphas had said die for the people, using the word which meant the people of the Jews. St. John said, die for that nation, using the wider word which meant the nation as one of the nations of the earth. He now passes to a wider meaning still. He has lived to see a partial fulfilment of the ingathering of the other sheep of Joh. 10:16, and he thinks of that death as for Gods children in all nations, who shall be one flock under one shepherd.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
52. Gather children of God John unfolds, as a flower in the bud, the rich meaning contained in the unconscious prophecy of the pontiff.
The children of God Those who will by faith become the sons of God, whether Jew or Gentile.
Scattered abroad Diffused among mankind; visible to God alone. Compare note on Joh 10:16.
Fuente: Whedon’s Commentary on the Old and New Testaments
52 And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.
Ver. 52. Gather together in one ] In one spiritual body, though in place never so distant one from another, Eph 4:4 ; “My dove is but one, the daughters saw her and blessed her,” Son 6:9 . No such oneness, entireness, anywhere else. Other societies may cleave together as the toes of clay in Nebuchadnezzar’s image, but not incorporate.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
gather together. Compare Joh 10:16 with Jer 23:3; Jer 31:10.
children. Greek teknon. App-108.
were scattered abroad = had been scattered. See Lev 26:33. Deu 28:64. Jer 9:16. Eze 12:15; Eze 22:15, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
Joh 11:52. , and not) John everywhere obviates the possibility of a wrong interpretation: so at ch. Joh 21:23 [where the false construction was put on Jesus words, as if the beloved disciple should not die, John counteracts the error by adding, Yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?] In this passage, his object in adding Joh 11:52 is, lest any should infer from the words of Caiaphas, that Jesus died for the Jews alone. In truth, the apostle of Christ takes a wider range of view than the Jewish high priest.- ) Almost all the Latin MSS. omit the particle , also Augustine, and with them Luther. Let the reader weigh the evidence and decide.-[305] , the children of God) He calls them the children of God in respect to the Divine foreknowledge; and because they were in very deed about to become the children of God, [even though not being the posterity of Abraham, according to the flesh-V. g.]- , that had been [were] scattered abroad) The Preterite denotes, not those who are in the dispersion, but those who have come into a state of dispersion. Gen 10:32, The nations were divided in the earth after the flood; Joh 11:8, [at Babel] The Lord scattered them abroad from thence upon the face of all the earth. The words in antithesis are, the people, Joh 11:50, and the scattered abroad [children of God], Joh 11:52. Otherwise the people and the children are synonyms: Rom 9:26, In the place where it was said, Ye are not My people, there shall they be called the children of the living God. So then Christ inflicted no detriment on the people [the Jews], in order that He might make a people of those also, who had not been a people [the Gentiles]. Comp. ch. Joh 12:20, etc. [Greeks, by their own desire, are brought to Jesus through Philip: whereupon Jesus saith] Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.
[305] ABD Rec. Text and Origen retain . abc omit it. Some MSS. of Vulg. have it, but others omit it.-E. and T.
Fuente: Gnomon of the New Testament
Joh 11:52
Joh 11:52
and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad.-This verse is the comment of the apostle John on the prophecy of Caiaphas. The children of God here means all among all nations who would believe in Jesus when the gospel should be preached to them. It was a recognition that there were people among all nations who would believe in Jesus, and that not any fleshly family as such would be blessed of God.
Fuente: Old and New Testaments Restoration Commentary
not: Joh 1:29, Joh 12:32, Psa 22:15, Psa 22:27, Psa 72:19, Isa 49:6, Luk 2:32, Rom 3:29, 1Jo 2:2, Rev 5:9, Rev 7:9, Rev 7:10
gather: Joh 10:16, Gen 49:10, Psa 102:22, Psa 102:23, Isa 11:10-12, Isa 49:18, Isa 55:5, Isa 56:8, Isa 60:4, Mat 25:31-34, Eph 1:9, Eph 1:10, Eph 2:14-22, Col 1:20-23
the children: Hos 1:10, Act 18:10, Rom 4:17, Rom 8:29, Rom 8:30, Rom 9:25, Rom 9:26, Eph 1:5, Eph 3:11, 2Th 2:13, 2Th 2:14
that were: Eze 11:16, Eze 11:17, Eze 34:12, Eph 2:14-17, Jam 1:1, 1Pe 1:1
Reciprocal: Deu 14:1 – the children Jer 31:10 – He Dan 9:26 – Messiah Mat 12:30 – gathereth Mat 24:31 – gather Mar 13:27 – shall gather Luk 15:8 – and seek Act 10:11 – and a Act 13:48 – and as Gal 3:28 – for 2Ti 2:10 – for Heb 2:10 – many
Fuente: The Treasury of Scripture Knowledge
THE GATHERED ONES
But that also He should gather together in one the children of God that were scattered abroad.
Joh 11:52
This prophecy is the more remarkable as beingwith the exception of Balaamsthe only prophecy in the Bible which was spoken by a bad man. The great design of the whole work of Christ was to gather in one; to make oneness. And He did it in this order. First, a mystic oneness of a soul with Himself. Then, a oneness of every pardoned sinner with the Father. Then, a oneness of the whole man within himself, when every part of his being was in unity, by an act of consecration, of everything he is, and everything he has, for one single object, the glory of God. And then the oneness of man with manthe Unity of the Church, the Communion of Saints.
Thus formed, let us see in what this oneness always consists; its nature, and its extent.
I. One City.We can fancyin one of the cities of refugewhat a oneness there must have been of all the inhabitants. All onein the same condemnation. All saved upon the same conditions: all within, all safe, and all necessarily kept together by the same bonds. Their shame, their joys, were all alike. The theme of their conversation must always be the same. What they had done: the danger they had incurred: how they had escaped: when they should be quite free. They had the same interests; the same hope; and equally all owed all to the same law of mercy. And there is not a believer upon this earth who is not an inhabitant of the city of refuge. And here is our oneness. No one can reproach, no one can set himself above another. All once as good as dead; all alive now; all saved; and all by the same grace; and all bound to the same caution, least they should take one step of trespass! And all intent upon the same happy future of liberty and hope.
II. One Family.But we may extend the illustration from the city to the family. What are we all again but one family, on which one Name is named in earth and heaven, and that name Father! My Father! And all owing the right to use that dear Name of Father to Oneto One onlyand that One the Elder Brother of us allalike to the highest saint in heaven, and to the poorest, blood-washed sinner that walks this earth! And it is one house. They, up there, are in the higher chambers of it; but we, as many as are His, are in the lower rooms. It is the same house. In My Fathers house are many mansions. And this is one.
III. One Body.But we are more than a family, we are one body. Some members have more honour than other members. But all are in the same great spiritual framework. The One Head gives life to all. From that Head all the guidings come. And in that Head all the sympathies meet. All beat, as with one pulse. The sorrow of one is the sorrow of all: the joy of one is the joy of all. And there is no schism in the body.
Fuente: Church Pulpit Commentary
2
No mere human being, especially a wicked man like Caiaphas, would or could make such a grand statement as this verse. Not for that nation only denotes that Jesus was to be the sacrifice for all nations of the world. The children of God is spoken prospectively, just as Jesus spoke of his “other sheep” in chapter 10:16, referring to the Gentiles who would accept the Gospel when it was offered to them.
Fuente: Combined Bible Commentary
11:52 And not for that nation only, but that also he should gather together in one the children of God that {i} were scattered abroad.
(i) For they were not gathered together in one country, as the Jews were, but were to be gathered from all quarters, from the east to the west.