Joh 11:51 | Clarke | STEP | Verse 51 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.

‏ John 11:51

Verse 51

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.