14<\/strong>. Now Caiaphas was he<\/em> ] See on Joh 11:50-52<\/span>. The remark is made here to recall the prophecy now so near fulfilment, and perhaps to intimate that with Caiaphas and his father-in-law to direct the trial it could have but one issue.<\/p>\n Which gave counsel … – <\/B>Joh 11:49-50<\/B><\/span>. This is referred to here, probably, to show how little prospect there was that Jesus would have justice done him in the hands of a man who had already pronounced on the case.<\/P> <\/p>\n Verse 14<\/span>. Caiaphas was he which gave counsel<\/B><\/I>, &c.] Therefore he was an improper person to sit in judgment on Christ, whom he had prejudged<\/I> and precondemned<\/I>: see on Joh 11:50-52<\/span>. But Christ must not be treated according to the rules of justice<\/I>: if he had, he could not have been put to death.<\/P><\/p>\n Of his giving that counsel, and the wickedness of it, (though it proved an oracle beyond his intention), we discoursed before: See Poole on “Joh 11:51<\/span>“. The meaning of the high priest was, that right or wrong, whether they had any just accusation against Christ or no, yet they might for expediency put him to death, because his death might prevent mutinies and seditions amongst the people. <\/P> <\/p>\n 14. Now Caiaphas was he, which gavecounsel to the Jews, that it was expedient that one man should diefor the people<\/B>(Also see on Mr14:53<\/span>.)<\/P><\/p>\n Now Caiaphas was he which gave council to the Jews<\/strong>,…. The chief priests and Pharisees, who met in council about Jesus,<\/p>\n Joh 11:47<\/span>, the counsel he gave was,<\/p>\n that it was expedient that one man should die for the people<\/strong>; and which advice was given out of ill will and malice to Christ, and to prevent, as he thought, the people of the Jews being destroyed by the Romans; though the words have a very good sense which he did not understand. The people Christ was to die for, was not all the, people of the world, nor only the people of the Jews, nor all of them; but all the elect of God, whom God has chosen for his special and peculiar people, and has given to Christ as such: these Christ were to die for, and did, not merely as a martyr, to confirm his doctrine to them, or as an example to teach them meekness, patience, and courage, but in the room and stead of them, as a surety for them; and it was expedient that he should, in such sense, die for them, because of his suretyship engagements, that he might make satisfaction to the law and justice of God, and procure the salvation of his people, and send forth the Spirit to make application of it to them.<\/p>\n He which gave command <\/B> ( <\/SPAN><\/span>). First aorist active articular participle of <\/SPAN><\/span>, old verb (Mt 26:4<\/span>). The reference is to Joh 11:50<\/span>.<\/P> It was expedient <\/B> (<\/SPAN><\/span>). Present active indicative retained in indirect assertion after secondary tense (<\/SPAN><\/span>, was). Here we have the second aorist active infinitive <\/SPAN><\/span> as the subject of <\/SPAN><\/span>, both good idioms in the Koine<\/I>. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Now Caiaphas was he,” <\/strong>(hen de Kaiaphas) “Nov; it was Caiaphas,” who was the one, the acting, administrative high priest, already having committed himself to aid and abet the murder of Jesus; He was therefore a prejudiced judge when the witness came before him. Joh 11:51<\/span>.<\/p>\n 2) “Which gave counsel to the Jews,” <\/strong>(ho sumbouleusas tois loudaiois) “Who was the one having advised the Jews,” on a former occasion, Joh 11:49-50<\/span>.<\/p>\n 3) “That it was expedient that one man,” <\/strong>(hoti sumpherei hena anthropon) “That it was (existed as) expedient or advantageous that one man,” referring to the man Jesus, Isa 49:6<\/span>.<\/p>\n 4) “Should die for the people.” <\/strong>(apothanein huper tou laou) “Should (be caused) to die on behalf of the people,” for the nation, Num 27:21<\/span>, to avoid all of them having their temple worship and religious Jewish jobs taken away by the Romans, if the majority of their people should turn to follow Christ, whose following might come to outshine and have a greater political impact than that of Judaism, Joh 11:51-53<\/span>.<\/p>\n Blind-bats could as well find fault with the sun, or worms find fault with fresh air, or blind men find fault with the appearance of those who see, as for a wicked, prejudicial high priest to find fault with Jesus Christ, apart from whom no salvation is found, Heb 7:26<\/span>; Act 4:12<\/span>.<\/p>\n 14. Who had given counsel to the Jews. The Evangelist repeats the opinion of Caiaphas, which formerly came under our notice; (136) for God employed the foul mouth of a wicked and treacherous high priest to utter a prediction, (Joh 11:50<\/span>,) just as he guided the tongue of the prophet Baham, contrary to his wish, so that he was constrained to bless the people, though he desired to curse them, to gain favor with king Balak, (Num 23:7<\/span>.) <\/p>\n (136) Vol. 1: page 453. <\/p>\n 14<\/strong>. <\/strong> Caiaphas gave counsel<\/em> John here doubtless refers to the counsel of Caiaphas, to show that he was fully prepared to carry out whatever orders Annas might give for the destruction of Christ.<\/p>\n Peter’s first denial, <\/em> 15-18. Compare notes on Mat 26:69-75<\/span>.<\/p>\n 14 Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 14. Now Caiaphas was he, &c.<\/strong> ] So Balaam, the devil’s boggyman, spake excellently of the star of Jacob. See Trapp on “<\/em> Joh 11:51 “<\/em> See Trapp on “<\/em> Joh 11:52 “<\/em> <\/p>\n 14.<\/strong> ] See ch. Joh 11:49-52 and notes; also on , Joh 18:13<\/span> .<\/p>\n Joh 18:14<\/span> . The attitude Caiaphas was likely to assume towards the prisoner is indicated by his identification with the person who uttered the principle, Joh 11:50<\/span> , .<\/p>\n Caiaphas. See Joh 11:49-53. <\/p>\n for = in behalf of. Greek. huper. App-104. <\/p>\n 14.] See ch. Joh 11:49-52 and notes; also on , Joh 18:13.<\/p>\n Joh 18:14. , who had given the counsel) and was on that account eager for the destruction of Jesus.<\/p>\n Joh 18:14<\/p>\n Joh 18:14<\/p>\n Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people.-Caiaphas had first suggested to the Jews the death of Jesus as the end of the contention concerning him. (Joh 11:48-50). There seems to have been something of prophecy connected with the office of the high priest. Now Jesus is sent to him to be put on trial for his life. The Jewish Sanhedrin had the power to sit in judgment on Jesus and to sentence him to death. This sentence could not be executed without the approval of the Roman governor. Caiaphas sits to judge him.<\/p>\n Caiaphas: Joh 11:49-52 <\/p>\n Reciprocal: Mat 26:3 – Caiaphas Mar 14:53 – they led Luk 3:2 – Annas Joh 11:50 – General Act 4:6 – Annas 2Co 8:10 – expedient 2Co 12:1 – expedient<\/p>\n 4<\/p>\n This speech of Caiaphas with comments is given at Joh 11:49-52. John regarded him as an official of some note, hence made the second mention of him.<\/p>\n Joh 18:14. Now Caiaphas was he who had given counsel to the Jews, that it was expedient that one man should die for the people. The introduction of these words obviously indicates that the reason why Jesus was taken to Annas first is not to be found in the mere fact of his relationship to Caiaphas, but that it is to be sought also in that character of the latter which, it was hoped, would influence the former. By the reference made to chap. Joh 11:50 we are reminded that, in his hostility to Jesus, Caiaphas had lost self-control, and had become a mere instrument in the hands of higher powers who were urging him onward to fill up the measure of his guilt. Either, therefore, the Jews thought that the hostility to Jesus raging in his breast must have already influenced his whole family circle (comp. chaps. Joh 6:71, Joh 13:26), or they hoped that Annas, if not as yet so deeply implicated in the plot as his son-in-law, might now be persuaded to throw himself heartily into their plans. It was at the same time of the utmost importance to secure the co-operation of Annas, whose influence, as we learn from Josephus, was very great in Jerusalem. Before this powerful man then Jesus stands, bound, submissive, knowing the fate that is before Him. Resting upon this as its background, we have now what the Evangelist, as we shall yet more clearly see, is greatly concerned to describe, the faithlessness of Peter.<\/p>\n John doubtless identified Caiaphas as he did here to remind his readers of the prediction of Jesus’ substitute sacrifice (11:50), not just to identify Caiaphas. This identification also makes unnecessary a full recording of the deliberations that led to the Sanhedrin’s verdict. That record was already available in the Synoptics and was therefore unnecessary in John’s Gospel.<\/p>\n Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. 14. Now Caiaphas was he ] See on Joh 11:50-52. The remark is made here to recall the prophecy now so near fulfilment, and perhaps to intimate that with Caiaphas and his father-in-law … Continue reading “Exegetical and Hermeneutical Commentary of John 18:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-26763","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26763","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=26763"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/26763\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=26763"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=26763"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=26763"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"