Exposition of John, Chapter 11 · Verse 32 – Verse 34
Verſe 51. And this ſpake he not of himſelfe: but being high Priest that year, he propheſied that Jeſus ſhould die for that Nation:
52. And not for that Nation only, but that alſo he ſhould gather together in one the children of God that were ſcattered abroad.
In the third place, before the acceptation of this overture be recorded, John doth interlace ſome remarke upon this opinion, Wherein, 1. He points forth the hand of God over-ruling him in bringing out ſuch a diſcourſe, v. 51. It is ſaid, he ſpake this not of himſelfe, but he propheſied, &c. The meaning is not, that he knew not what he would have been at in this opinion, or that he intended that by Chriſts death Iſrael ſhould be indeed redeemed from ſin, or intentionally propheſied of him. It is clear enough that he purpoſed nothing elſe, but to put Chriſt out of the way, that there might be no occaſion for the Romans to fall upon the Nation. But the meaning is, that in giving his wicked counſel, to procure the ſafety of his Nation from the Romans by putting Chriſt to death; God over-ruled his tongue to bring out an Oracle, concerning his purpoſe to ſave his people by the death of Chriſt. 2. John enlargeth this prophecy which Cajaphas uttered unawares, ver. 52. ſhewing that, in Gods purpoſe, the benefits of Chriſts death were to be extended further then to the Nation of the Jewes only, even to all the elect, ſcattered through the world. It is further to be conſidered, that Johns ſaying, being high Prieſt, he propheſied, &c. doth make nothing at all for their opinion who aſſert the infallibility and aſſiſtance of the Spirit with Popes, even albeit they be wicked men, ſuch as Cajaphas was, who yet being high Prieſt, did propheſie concerning the death of Chriſt. For, 1. They have not yet proven from Scripture, that their Popes have that warrand for their office, nor any of theſe diverſe priviledges which the high Prieſt of the Jewes had. 2. The high Prieſts of the Jewes, even when they obſerved Gods order in coming to it, albeit ſometimes ſome of them did propheſie, and for a time they had the extraordinary gift of Urim and Thummim, yet they fell in groſſe errours; Aaron made the golden calfe, Urijah brought in an altar after the pattern of that in Damaſcus, 2 King. 16.10, 11. 3. Since this man came not in an orderly way to his office, if they will argue from this, it will follow that not only their Popes whom they account to be lawfully choſen, but even their Anti-popes, whom they condemne, muſt have the ſame priviledge of infallibility. 4. Such a prophecy as this doth indeed very well beſeem them who ſit in the Temple of God as gods, and yet are bitter enemies to Chriſt and his truth. For he did not intentionally bring forth any thing for Chriſts advantage, only God over-ruled his tongue in venting his wicked malice, that he ſhould propound this Oracle. 5. His being high Prieſt, is added, not as a reaſon why he did propheſie (though ſome of them of old might have had revelations, and God may when he pleaſeth, even employ a wicked man that way) but to ſhew that, becauſe of his authority and place, which would readily incline the reſt to follow him, therefore God over ruled his tongue, that he ſhould bring forth no overture concerning Chriſt, but what was agreeable to his purpoſe in ſending his Sonne into the world.
From theſe verſes Learn, 1. Gods over-ruling hand can ſecure, that in the conſultations of men, nothing ſhall be concluded concerning Chriſt or his Church, but what he hath appointed to be done▪ for, ſo did he over-rule this conſultation, and Cajaphas his overture. See Act. 4.27, 28. 2. The more power and ſway any wicked men have, the more we are bound to beleeve that the overruling hand and providence of God will ſet bound and limits to their conſultations and concluſions, for the good of his Church; for, whereas it might be little regarded what others might ſay, whoſe opinions were of leſſe weight, yet when the high Prieſt begins to ſpeak, God overrules it, that he ſhall propheſie, and utter an Oracle. 3. In beleeving Gods providence watching for his peoples good, we are not to look to the intentions of men, nor to their malicious projects; But we ought to beleeve that, even in theſe, God overrules them to do nothing, but what is for good; for, he knew not that he was propheſieing, nor intended any ſuch thing, but was letting out the bittereſt of his malice againſt Chriſt, and yet even then he propheſied; God overruled his malicious counſel, that his purpoſe ſhould be carried on thereby, and his tongue in uttering thereof, that it ſhould be, in effect, an Oracle. 4. The Nation of the Jewes, as they had the firſt offer of the death of Chriſt, and of the benefits flowing therefrom; ſo they have a ſpecial intereſt therein, to be manifeſted in due time; for, it is an Oracle, that Jeſus ſhould die for that Nation, that is, his own in it. 5. Whatever be the intereſt of the Jewes in the Meſſiah and his ſufferings; Yet Gods intentions in giving him to die, and the fruits of his death, do extend further then to that Nation; for, ſo doth John guard this, and not for that Nation only. And by his correcting of this, he intimates how ſweet the calling of the Gentiles was to him, and therefore he will not have it omitted; and how ſweet the death of Chriſt and benefits hereof were in his account, that he will not ſuffer that Cajaphas ſhould ſpeak thereof too diſadvantageouſly, without correcting of him. 6. Albeit Chriſts death, and the benefits thereof, be extended to all Nations, yet not to all and every one in theſe Nations, but only to his own elect; for, they are the children of God only, for whom he dies. 7. Such as Chriſt hath died for, are by nature and in themſelves, in as bad a condition as any, being ſcattered and ſeparated from God and Chriſt, and from the Church, and one from another; for, they are ſcattered abroad, not ſo much in reſpect of place (though that was true alſo) for there is no gathering of them into one place; as in reſpect of their ſtate and condition, whereof their being Gentiles, ſcattered up and down the world, was a badge and evidence, Eph. 2.11, 12, 13. 8. Whatever be the ſtate and condition of Gods elect before converſion; Yet in reſpect of his decree and purpoſe, they are his children; As here they are called the children of God. 9. Such as are elected and redeemed by Chriſt, will be converted, and brought near into the ſociety of the Church, if they have been Pagans by ſtate, and gathered together with all the reſt of his people in one head, that ſo they may make up one body; for, he ſhall gather together in one the children of God. 10. As Chriſt is the purchaſer of Redemption for his elect, ſo he is the applier of his own purchaſe; and he who actually converts and brings them to enjoy the benefites of his death; for, it is he who ſhall gather them together in one.
Verſe 53. Then from that day forth they took counſell together for to put him to death.
The laſt thing recorded concerning theſe Rulers and their carriage, is, the iſſue and concluſion of their conſultation and debates; To wit, that agreeing to Cajaphas his opinion, they plot and contrive how to get it executed. Whence learn, 1. Church judicatories may not only erre, but conclude moſt cruel things againſt Chriſt and his Kingdome; As here we ſee. 2. An evil counſel againſt Chriſt is beſt heard, and gets moſt general applauſe among wicked men; for, Cajaphas his overture prevails, to put him to death. 3. Wicked men are not only aſſaulted with violent tentations, as the godly may be, but they come to maturity in them; for, they conclude perſecution. 4. Wicked men are ſo hot on miſchiefe, that having once concluded it, they are reſtleſſe till it be executed; for, from that day they took counſel together, for to put him to death, that is, they concluded it, and ſet themſelves to finde out all means to make their concluſion take effect. They had eſſayed it before in a tumultuous way, but they do now orderly conclude it, and vigorouſly proſecute it.
Verſe 54. Jeſus therefore walked no more openly among the Jewes, but went thence unto a countrey near to the wilderneſſe, into a citie called Ephraim, and there continued with his diſciples.
In the third conſequent of this miracle, is recorded, what was Chriſts carriage upon their concluſion; to wit, that he withdrew himſelfe to a more ſolitary and barren place, where he continued with his diſciples, till the time came that he was called to yeeld himſelfe. The Citie Ephraim, is only mentioned here, and 2 Sam. 13.23. It is conceived to have ſtood on the borders betwixt the tribes of Ephraim and Benjamin, having that Baal hazar, 2 Sam 13. toward the eaſt, and Ai (of which Joſh 7.) toward the weſt of it. And this wilderneſſe, or, more deſert ground, may be conceived to be that running from Ai toward Gilgal, (and ſo by Ephraim,) of which mention is made, Joſh 8.15. Doctrine 1. Chriſts enemies, in their moſt ſecret conſultations, will not get a ſtroak ſtollen on him, but he knows all their projects and concluſions, and how to order his affairs accordingly; for, his fleeing on that ground evidenceth that he was not ignorant of it, Jeſus therefore walked no more openly. 2. Mens being in Gods way, and their having confidence in him, ought not to hinder them in wary and prudent walking, that ſo they may avoid preſumption, or tempting of him, by caſting themſelves into hazards; for, even our Lord would walk no more openly among the Jewes, when there was hazard, till his time came. 3. As it is lawful for Chriſts ſervants to flee, when their death is decreed by enemies, and the perſecution is perſonal; So they are not to take it ill, if they be often and many times put to hard ſhifts, for their own preſervation; for, after that Chriſt hath been forced oft-times to withdraw before, he is yet put to it again. 4. Chriſt will readily get better ſhelter and entertainment in obſcure and barren places, then places of wealth and eaſe will afford him; for, he muſt go unto a country near the wilderneſſe, into a Citie called Ephraim, and there continue. 5. Whatever be Chriſts lot, it is ſtill the duty of his followers to cleave to him; for, there he continued with his diſciples. See Luk. 22.28.