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John 11:50

Adam Clarke
Bible Commentary

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 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: Romans 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.

Albert Barnes
Notes on the Whole Bible

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, and for all others, to save them from perishing.

Matthew Henry
Concise Bible Commentary
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.
Ellen G. White
The Acts of the Apostles, 66

Christ's crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people. They had crucified Him; but here was a convincing proof that they had not put a stop to the working of miracles in His name, nor to the proclamation of the truth He taught. Already the healing of the cripple and the preaching of the apostles had filled Jerusalem with excitement. AA 66.1

In order to conceal their perplexity, the priests and rulers ordered the apostles to be taken away, that they might counsel among themselves. They all agreed that it would be useless to deny that the man had been healed. Gladly would they have covered up the miracle by falsehoods; but this was impossible, for it had been wrought in the full light of day, before a multitude of people, and had already come to the knowledge of thousands. They felt that the work of the disciples must be stopped or Jesus would gain many followers. Their own disgrace would follow, for they would be held guilty of the murder of the Son of God. AA 66.2

But notwithstanding their desire to destroy the disciples, the priests dared not do more than threaten them with the severest punishment if they continued to speak or to work in the name of Jesus. Calling them again before the Sanhedrin, they commanded them not to speak or teach in the name of Jesus. But Peter and John answered: “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard.” AA 66.3

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Ellen G. White
Christ's Object Lessons, 265

“If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” These words were proved true in the history of the Jewish nation. Christ's last and crowning miracle was the raising of Lazarus of Bethany, after he had been dead four days. The Jews were given this wonderful evidence of the Saviour's divinity, but they rejected it. Lazarus rose from the dead and bore his testimony before them, but they hardened their hearts against all evidence, and even sought to take his life. (John 12:9-11.) COL 265.1

The law and the prophets are God's appointed agencies for the salvation of men. Christ said, Let them give heed to these evidences. If they do not listen to the voice of God in His word, the testimony of a witness raised from the dead would not be heeded. COL 265.2

Those who heed Moses and the prophets will require no greater light than God has given; but if men reject the light, and fail to appreciate the opportunities granted them, they would not hear if one from the dead should come to them with a message. They would not be convinced even by this evidence; for those who reject the law and the prophets so harden their hearts that they will reject all light. COL 265.3

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Ellen G. White
The Desire of Ages, 537-42

This chapter is based on John 11:47-54.

Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ's work. DA 537.1

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Ellen G. White
The Desire of Ages, 745

That prayer of Christ for His enemies embraced the world. It took in every sinner that had lived or should live, from the beginning of the world to the end of time. Upon all rests the guilt of crucifying the Son of God. To all, forgiveness is freely offered. “Whosoever will” may have peace with God, and inherit eternal life. DA 745.1

As soon as Jesus was nailed to the cross, it was lifted by strong men, and with great violence thrust into the place prepared for it. This caused the most intense agony to the Son of God. Pilate then wrote an inscription in Hebrew, Greek, and Latin, and placed it upon the cross, above the head of Jesus. It read, “Jesus of Nazareth the King of the Jews.” This inscription irritated the Jews. In Pilate's court they had cried, “Crucify Him.” “We have no king but Caesar.” John 19:15. They had declared that whoever should acknowledge any other king was a traitor. Pilate wrote out the sentiment they had expressed. No offense was mentioned, except that Jesus was the King of the Jews. The inscription was a virtual acknowledgment of the allegiance of the Jews to the Roman power. It declared that whoever might claim to be the King of Israel would be judged by them worthy of death. The priests had overreached themselves. When they were plotting the death of Christ, Caiaphas had declared it expedient that one man should die to save the nation. Now their hypocrisy was revealed. In order to destroy Christ, they had been ready to sacrifice even their national existence. DA 745.2

The priests saw what they had done, and asked Pilate to change the inscription. They said, “Write not, The King of the Jews; but that He said, I am King of the Jews.” But Pilate was angry with himself because of his former weakness, and he thoroughly despised the jealous and artful priests and rulers. He replied coldly, “What I have written I have written.” DA 745.3

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