Joh 11:49-50 | Barnes | STEP | Verse 49. Caiaphas . . Being high-priest that same year . It is probable that the office of high-priest was at first for life, if there was no conduct that rendered the person unworthy the office. In that case the incumbent was removed. Thus Abiathar was removed by Solomon, . Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high-priest at pleasure, so that, in the time of the Romans, the office was held but a short time. (See the Chronological Table at the end of this volume.) Caiaphas held the office about ten years. Ye know nothing at all . That is, you know nothing respecting the subject under consideration. You are fools to hesitate about so plain a case. It is probable that there was a party, even in the Sanhedrim, that was secretly in favour of Jesus as the Messiah. Of that party Nicodemus was certainly one. See . "Among the chief rulers, also, many believed on him," &c. (i) "named Caiphas"

John 11:49-50

Verse 49. Caiaphas. Lk 3:2.

Being high-priest that same year. It is probable that the office of high-priest was at first for life, if there was no conduct that rendered the person unworthy the office. In that case the incumbent was removed. Thus Abiathar was removed by Solomon, 1Kgs 2:27. Subsequently the kings, and especially the conquerors of Judea, claimed and exercised the right of removing the high-priest at pleasure, so that, in the time of the Romans, the office was held but a short time. (See the Chronological Table at the end of this volume.) Caiaphas held the office about ten years.

Ye know nothing at all. That is, you know nothing respecting the subject under consideration. You are fools to hesitate about so plain a case. It is probable that there was a party, even in the Sanhedrim, that was secretly in favour of Jesus as the Messiah. Of that party Nicodemus was certainly one. See Jn 3:1, 7:50,51, 11:45, 12:42. "Among the chief rulers, also, many believed on him," &c.

(i) "named Caiphas" Lk 3:3, Jn 18:14, Acts 1:6 Verse 50. 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, Jn 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.

(k) "it is expedient" Lk 24:46