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This spake he not of himself - Wicked and worthless as he was, God so guided his tongue that, contrary to his intention, he pronounced a prophecy of the death of Jesus Christ.

I have already remarked that the doctrine of a vicarious atonement had gained, long before this time, universal credit in the world. Words similar to these of Caiaphas are, by the prince of all the Roman poets, put in the mouth of Neptune, when promising Venus that the fleet of Aeneas should be preserved, and his whole crew should be saved, one only excepted, whose death he speaks of in these remarkable words: -

"Unum pro multis dabitar caput."

"One life shall fall, that many may be saved."

Which victim the poet informs us was Palinurus, the pilot of Aeneas's own ship, who was precipitated into the deep by a Divine influence. See Virg. Aen. v. l. 815, etc.

There was no necessity for the poet to have introduced this account. It was no historic fact, nor indeed does it tend to decorate the poem. It even pains the reader's mind; for, after suffering so much in the sufferings of the pious hero and his crew, he is at once relieved by the interposition of a god, who promises to allay the storm, disperse the clouds, preserve the fleet, and the lives of the men; but, - one must perish! The reader is again distressed, and the book ominously closes with the death of the generous Palinurus, who strove to the last to be faithful to his trust, and to preserve the life of his master and his friend. Why then did the poet introduce this? Merely, as it appears to me, to have the opportunity of showing in a few words his religious creed, on one of the most important doctrines in the world; and which the sacrificial system of Jews and Gentiles proves that all the nations of the earth credited.

As Caiaphas was high priest, his opinion was of most weight with the council; therefore God put these words in his mouth rather than into the mouth of any other of its members. It was a maxim among the Jews that no prophet ever knew the purport of his own prophecy, Moses and Isaiah excepted. They were in general organs by which God chose to speak.

Not of himself - Though he uttered what proved to be a true prophecy, yet it was accomplished in a way which he did not intend He had a wicked design. He was plotting murder and crime. Yet, wicked as he was, and little as he intended it, God so ordered it that he delivered a most precious truth respecting the atonement. Remark:

1.God may fulfill the words of the wicked in a manner which they do not wish or intend.

2.He may make even their malice and wicked plots the very means of accomplishing his purposes. What they regard as the fulfillment of their plans God may make the fulfillment of his, yet so as directly to overthrow their designs, and prostrate them in ruin.

3.Sinners should tremble and be afraid when they lay plans against God, or seek to do unjustly to others.

Being high priest that year - It is not to be supposed that Caiaphas was a true prophet, or was conscious of the meaning which John has affixed to his words; but his words express the truth about the atonement of Jesus, and John records it as a remarkable circumstance that the high priest of the nation should unwittingly deliver a sentiment which turned out to be the truth about the death of Jesus. Great importance was attached to the opinion of the high priest by the Jews, because it was by him that the judgment by Urim and Thummim was formerly declared in cases of importance and difficulty, Numbers 27:21. It is not certain or probable that the high priest ever was endowed with the gift of prophecy; but he sustained a high office, the authority of his name was great, and it was thence remarkable that he uttered a declaration which the result showed to be true, though not in the sense that he intended.

He prophesied - He uttered words which proved to be prophetic; or he expressed at that time a sentiment which turned out to be true. It does not mean that he was inspired, or that he deserved to be ranked among the true prophets; but his words were such that they accurately expressed a future event. The word “prophecy” is to be taken here not in the strict sense, but in a sense which is not uncommon in the sacred writers. Acts 21:9; “and the same man had four daughters, virgins, which did prophesy.” See the Romans 12:6 note; 1 Corinthians 14:1 note; compare Matthew 26:68; Luke 22:64.

That Jesus should die - Die in the place of men, or as an atonement for sinners. This is evidently the meaning which John attaches to the words.

For that nation - For the Jews. As a sacrifice for their sins. In no other sense whatever could it be said that he died for them. His death, so far from saving them in the sense in which the high priest understood it, was the very occasion of their destruction. They invoked the vengeance of God when they said, “His blood be on us and on our children” Matthew 27:25, and all these calamities came upon them because they would not come to him and be saved - that is, because they rejected him and put him to death, Matthew 23:37-39.

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

“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

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