John 11

31. The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

[Followed her.] "It is a tradition. Let no man follow a woman upon the way, no, not his own wife." If this grain of salt may be allowed in the explication of this passage, then, either all that followed Mary were women: or if men, they followed her at a very great distance: or else they had a peculiar dispensation at such solemn times as these, which they had not in common conversation. But the observation indeed is hardly worth a grain of salt.

39. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

[For he hath been dead four days.] The three days of weeping were now past, and the four days of lamentation begun: so that all hope and expectation of his coming to himself was wholly gone.

"They go to the sepulchres, and visit the dead for three days. Neither are they solicitous lest they should incur the reproach of the Amorites." The story is, They visited a certain person, and he revived again, and lived five-and-twenty years, and then died. They tell of another that lived again, and begot children, and then died.

"It is a tradition of Ben Kaphra's: The very height of mourning is not till the third day. For three days the spirit wanders about the sepulchre, expecting if it may return into the body. But when it sees that the form or aspect of the face is changed, then it hovers no more, but leaves the body to itself."

"They do not certify of the dead" [that this is the very man, and not another] 'but within the three days after his decease': for after three days his countenance is changed."

44. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

[With graveclothes, &c.] The evangelist seems so particular in mentioning the graveclothes, wherewith Lazarus was bound hand and foot, and also the napkin that had covered his face, on purpose to hint us a second miracle in this great miracle. The dead man came forth, though bound hand and foot with his graveclothes, and blinded with the napkin.

48. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

[And the Romans shall come.] I could easily believe that the fathers of the Sanhedrim had either a knowledge or at least some suspicion that Jesus was the true Messiah.

I. This seems plainly intimated by the words of the vine-dressers in the parable, Mark 12:7: "This is the heir; come, let us kill him." They knew well enough he was the heir: and it was come to this in the struggle betwixt them, Either he will inherit with his doctrine, or we will with ours: come therefore, let us kill him, and the inheritance shall be ours.

II. They could not but know that Daniel's weeks were now fully accomplished, and that the time of the Messiah's appearing was now come. This that conflux of Jews from all nations into Jerusalem, Acts 2, doth testify, being led by Daniel's prophecy, and the agreeableness of the time, to fix their residence there, in expectation of the Messiah now ready to be revealed. Compare also Luke 19:2.

III. When therefore they saw Jesus working miracles so very stupendous, and so worthy the character of the Messiah, and that in the very time wherein the manifestation of the Messiah had been foretold, they could not but have a strong suspicion that this was He. But then it is a wonderful thing that they should endeavour his death and destruction. What! destroy the Messiah, the expectation and desire of that nation!

Such mischiefs could religious zeal persuade.

But it was a most irreligious religion, made up of traditions and human inventions; a strange kind of bewitchery rather than religion; that they should choose rather that the Messiah should be cut off than that religion be changed. They had been taught, or rather seduced by their traditions to believe, 1. That the kingdom of the Messiah should be administered in all imaginable pomp and worldly glory. 2. That their Judaism, or the religion properly so called, should be wonderfully promoted by him, confirmed, and made very glorious. 3. The whole nation should be redeemed from the heathen yoke. But when he, who by the force of his miracles asserted himself so far to be the Messiah, that they could not but inwardly acknowledge it, appeared notwithstanding so poor and contemptible, that nothing could be less expected or hoped for of such a one than a deliverance from their present mean and slavish state; and so distant seemed he from it, that he advised to pay tribute to Caesar, taught things contrary to what the scribes and Pharisees had principled them in, shook and seemed to abrogate the religion itself, and they had no prospect at all of better things from him; let Jesus perish, though he were the true Messiah, for any thing that they cared, rather than Judaism and their religion should be abolished.

Obj. But it is said, that what they did was through ignorance, Luke 23:34; Acts 3:17, 13:17; 1 Corinthians 2:8.

Ans. True indeed, through ignorance of the person: for they did not know and believe the Messiah to be God as well as man; they apprehended him mere man. Though they suspected that Jesus might be the Messiah, yet did they not suspect that this Jesus was the true God.

Let it then be taken for granted, that the fathers of the Sanhedrim, under some strong conviction that this was the true Messiah, might express themselves in this manner, "All men will believe on him, and the Romans will come," &c. and so what Caiaphas said, "It is expedient that one man should die," &c. But where does the consequence lie in all this? "All men will believe on him"; ergo, "the Romans will come," &c.

I. It is not altogether wide of the mark, what is commonly returned upon this question: The Romans will come against our nation, taking us for rebels to the emperor, in that, without his consent, our people have entertained this Jesus for the King Messiah.

II. Nor is it impertinent to this purpose what was the ancient observation of the Jews from that of the prophet Isaiah, chapter 10:34, 11:1: "Lebanon shall fall by a mighty one--and there shall come forth a rod out of the stem of Jesse," viz. That the coming of the Messiah, and the destruction of the Temple, should be upon the heels one of another.

The story is of an Arabian telling a certain Jew, while he was at plough, that the Temple was destroyed, and the Messiah was born; which I have already told at large upon Matthew 2:1. But the conclusion of it is, "R. Bon saith; 'What need we learn from an Arabian? is it not plainly enough written, Lebanon shall fall by a mighty one? And what follows immediately? There shall come forth a rod out of the stem of Jesse.'"

If, therefore, the Sanhedrim suspected Jesus to be the Messiah, they might, by the same reason, from thence also gather that the destruction of the city and nation was not far off; especially when they see the people falling off from Judaism to the religion of Jesus.

III. The fathers of the Sanhedrim judge that the nation would contract hereby an unspeakable deal of guilt, such as would subject them to all those curses mentioned Deuteronomy 28; particularly that their turning off from Judaism would issue in the final overthrow of the whole nation; and if their religion should be deserted, neither the city nor the commonwealth could possibly survive it long. So rooted was the love and value they had for their wretched traditions.

Let us therefore frame their words into this paraphrase: "It does seem that this man can be no other than the true Messiah; the strange wonders he doth, speak no less. What must we do in this case? On the one hand, it were a base and unworthy part of us to kill the Messiah: but then, on the other hand, it is infinitely hazardous for us to admit him: for all men will believe on him; and then our religion is at an end; and when that is once gone, what can we look for less than that our whole nation should perish under the arms and fury of the Romans?"

"'I beg your pardon for that,' saith Caiaphas; 'you know nothing, neither consider; for, be he the Messiah or be he not, it is expedient, nay, it is necessary, he should die rather than the whole nation should perish,'" &c.

51. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

[He prophesied.] Is Caiaphas among the prophets? There had not been a prophet among the chief priests, the priests, the people, for these four hundred years and more; and does Caiaphas now begin to prophesy? It is a very foreign fetch that some would make, when they would ascribe this gift to the office he then bore, as if by being made high priest he became a prophet. The opinion is not worth confuting. The evangelist himself renders the reason when he tells us being high priest that same year. Which words direct the reader's eye rather to the year than to the high priest.

I. That was the year of pouring out the Spirit of prophecy and revelation beyond whatever the world had yet seen, or would see again. And why may not some drops of this great effusion light upon a wicked man, as sometimes the children's crumbs fall from the table to the dog under it; that a witness might be given to the great work of redemption from the mouth of our Redeemer's greatest enemy. There lies the emphasis of the words that same year; for Caiaphas had been high priest some years before, and did continue so for some years after.

II. To say the truth, by all just calculation, the office of the high priest ceased this very year; and the high priest prophesies while his office expires.

What difference was there, as to the execution of the priestly office, between the high priest and the rest of the priesthood? None certainly, only in these two things: 1. Asking counsel by Urim and Thummim. 2. In performing the service upon the day of Expiation. As to the former, that had been useless many ages before, because the spirit of prophecy had so perfectly departed from them. So that there remained now no other distinction, only that on the day of Expiation the high priest was to perform the service which an ordinary priest was not warranted to do. The principal ceremony of that day was, that he should enter into the Holy of Holies with blood. When, therefore, our great High Priest should enter, with his own blood, into the Holiest of all, what could there be left for this high priest to do? When, at the death of our great High Priest, the veil that hung between the Holy and the Holy of Holies was rent in twain from the top to the bottom, there was clear demonstration that all those rites and services were abolished; and that the office of the high priest, which was distinguished from the other priests only by those usages, was now determined and brought to its full period. The pontificate therefore drawing its last breath prophesies concerning the redemption of mankind by the great High Priest and Bishop of souls, "that he should die for the people," &c.

That of the apostle, Acts 23:5, "I wist not that he was the high priest," may perhaps have some such meaning as this in it, "I knew not that there was any high priest at all"; because the office had become needless for some time. For grant indeed that St. Paul did not know the face of Ananias, nor that Ananias was the high priest, yet he must needs know him to have been a magistrate, because he had his seat amongst the fathers of the Sanhedrim. Now those words which he quoted out of the law, "Thou shalt not speak evil of the ruler of thy people," forbade all indecent speeches towards any magistrate, as well as the high priest. The apostle, therefore, knowing Ananias well enough, both who he was, and that he sat there under a falsely assumed title of the high priest, does on purpose call him 'whited wall,' because he only bore the colour of the high priesthood, when as the thing and office itself was now abolished.

Caiaphas, in this passage before us, speaketh partly as Caiaphas and partly as a prophet. As Caiaphas, he does, by an impious and precipitate boldness, contrive and promote the death of Christ: and what he uttered as a prophet, the evangelist tells us, he did it not of himself; he spoke what himself understood not the depth of.

The greatest work of the Messiah, according to the expectation of the Jews, was the reduction or gathering together the captivities. The high priest despairs that ever Jesus, should he live, could do this. For all that he either did or taught seemed to have a contrary tendency, viz. to seduce the people from their religion, rather than recover them from their servile state of bondage. So that he apprehended this one only remedy left, that care might be taken, so as by the death of this man the hazard of that nation's ruin might blow over: "If he be the Messiah (which I almost think even Caiaphas himself did not much question), since he can have no hope of redeeming the nation, let him die for it himself, that it perish not upon his account."

Thus miserably are the great masters of wisdom deceived in almost all their surmises; they expect the gathering together of the children of God in one by the life of the Messiah, which was to be accomplished by his death. They believe their traditional religion was the establishment of that nation; whereas it became its overthrow. They think to secure themselves by the death of Christ, when by that very death of his their expected security was chiefly shaken. O blind and stupid madness!

55. And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.

[To purify themselves.] "R. Isaac saith, Every man is bound to purify himself for the feast." Now there were several measures of time for purifying. He that was unclean by the touch of a dead body required a whole week's time, that he might be sprinkled with the water of purification mixed with the ashes of the red heifer, burnt the third and the seventh days.

Other purifyings were speedilier performed: amongst others, shaving themselves and washing their garments were accounted necessary, and within the laws of purifying. "These shave themselves within the feast: he who cometh from a heathen country, or from captivity, or from prison. Also he who hath been excommunicated, but now absolved by the wise men. These same also wash their garments within the feast."

It is supposed that these were detained by some necessity of affairs, that they could not wash and be shaved before the feast; for these things were of right to be performed before, lest any should, by any means, approach polluted unto the celebration of this feast; but if, by some necessity, they were hindered from doing it before, then it was done on a common day of the feast, viz. after the first day of the feast.