Lecture 7 — Caiaphas’ prophecy

^11:45^ Many of the Jews, who had come to Mary and Martha, and had seen the things that Jesus did, believed in him. [n. 1564]

^11:46^ But some of them went to the Pharisees and told them the things that Jesus had done. [n. 1565]

^11:47^ The chief priests and the Pharisees gathered a council, and said: what do we do, for this man does many miracles? [n. 1567]

^11:48^ If we let him alone so, all will believe in him, and the Romans will come and take away our place and nation. [n. 1570]

^11:49^ But one of them, named Caiaphas, being the high priest that year, said to them: you do not know anything. [n. 1574]

^11:50^ Neither do you consider that it is expedient for you that one man should die for the people and that the whole nation should not perish. [n. 1575]

^11:51^ And this he did not speak from himself, but being the high priest of that year, he prophesied that Jesus should die for the nation. [n. 1577]

^11:52^ And not only for the nation, but for the sons of God, who were dispersed, that they be gathered together into one. [n. 1580]

^11:53^ From that day forward they devised to put him to death. [n. 1581]

1563. After describing the death and resurrection of Lazarus, the Evangelist now sets forth the effect of his resurrection.

First, its effect on the people;

second, its effect on their leaders, at the chief priests and the Pharisees gathered a council.

1564. He does two things concerning the first. First, he says that certain ones among them believed, at many of the Jews, who had come to Mary and Martha to console them, and had seen the things that Jesus did, believed in him. And no wonder, because of such a miracle nothing had not been heard from the beginning of time, that is, that one dead four days in the tomb should be raised to life. Also, our Lord had said that he would perform this miracle for those standing by, so that they might believe in him. And so his words were not empty, but many believed because of the miracle they saw: Jews demand signs (1 Cor 1:22).

1565. Second, he mentions that some were spreading news of the miracle, saying, but some of them went to the Pharisees and told them the things that Jesus had done. This can be understood in two ways. In one way, they told the chief priests what Jesus had done in order to soften them towards Christ and to reproach them for conspiring against Jesus, who had worked such marvels.

In another way, and this is better, they told them these things in order to incite them against Christ: for they were unbelievers and were scandalized at the miracle. This is clear from the way the Evangelist describes it, for after saying that many of the Jews . . . believed in him, he adds in contrast, but some of them went to the Pharisees. These are the ones of whom we read: whereas he done so many miracles before them, they believed not in him . . . for they loved the glory of men more than the glory of God (John 12:37, 43).

1566. Next, at the chief priests and the Pharisees gathered a council, the Evangelist mentions the effect of the miracle on the leaders.

First, we have their evil conspiracy against Christ;

second, we see how Christ escaped it, at **after this Jesus did not walk openly among the Jews **(John 11:54).

He does three things concerning the first.

First, he mentions the gathering of the council;

second, the problem that confronted them, at and said: what do we do, for this man does many miracles?

third, their solution of this problem, at but one of them.

1567. In regard to the first, three things are mentioned about the wickedness of the chief priests. First of all, their status: for they were not the common people, but the chief priests and the Pharisees. Chief priests, because they were in charge of sacred matters; and they were Pharisees because they had the appearance of religion. Thus was fulfilled what was stated in Genesis: Simeon and Levi are brothers; weapons of violence are their swords (Gen 49:5): for the founders of the sect of the Pharisees were descended from Simeon, and the chief priests were clearly from the tribe of Levi. And the hand of the princes and magistrates has been first in this transgression (Ezra 9:2).

Second, we see that their wickedness was deliberate; thus he says***, gathered council***: O my soul, come not into their council (Gen 49:6); blessed is the man who walks not in the counsel of the wicked (Ps 1:1). But we also read: no counsel can avail against the Lord (Prov 21:30).

Third, we see their evil intention, because it was against Jesus, i.e., the savior: all who hate me whisper together about me; they imagine the worst for me (Ps 41:7); come, let us make plots against Jeremiah (Jer 18:18).

1568. Now, at what do we do, for this man does many miracles? he mentions their problem:

first, he gives the reason for this problem;

second, the core of the problem: if we let him alone so, all will believe in him.

1569. It was the miracles of Christ that raised their problem; so they said, what do we do, for this man does many miracles? They were blind, for they still called him a man after such a great demonstration of his divinity. As he himself said: for the works that the Father has given to me that I might perform them; the works themselves, which I do, give testimony about me, that the Father has sent me (John 5:36). In truth, they were no less foolish than the blind because they wondered what they should do, whereas there was nothing for them to do but believe: **what sign do you show, that we may see and believe you? ** (John 6:30). See how many signs he did work! Even they said, this man does many miracles: their wickedness blinded them (Wis 2:21).

1570. The root of their problem was that they feared the losses that would follow. The Evangelist mentions two things about this.

First, their loss of spiritual leadership. He says about this, if we let him alone so, all will believe in him. This, of course, would be the best for all concerned, because it is faith in Christ that saves and leads to eternal life: but these are written that you may believe . . . and that believing you may have life in his name (John 20:31). But in relation to their wicked intention this was terrifying to them, for they believed that no one who believed in Christ would obey them. And so, because of their ambition, they backed away from salvation and took others with themselves: but Diotrephes, who likes to put himself first, does not acknowledge my authority (3 John 1:9).

1571. Second, he mentions their ambition for temporal possessions when he says, and the Romans will come and take away our place and our nation. This seems to follow from the other, as Augustine says, for if all believed in Christ, there would be no one left to defend the temple of God against the Romans, because they would have abandoned the holy temple and the laws of their fathers, as they thought the teaching of Christ was directed against these.

But this does not really seem to have much bearing on the issue, since they would still be subject to the Romans and would not be planning to war against them.

Thus, it seems better to say, with Chrysostom, that they said this because they observed that Christ was being honored by the people as a king. And because the Romans had ordered that no one could be king unless they had appointed him, they were afraid that if the Romans heard that they were regarding Christ as a king, they would look upon the Jews as rebels. Then they would move against them and destroy their city and nation: **for whosoever makes himself a king, speaks against Caesar **(John 19:12).

1572. Notice their pitiable state, for they fear nothing but the loss of temporal things, and do not think of eternal life: the fountain of Jacob alone, in a land of grain and wine (Deut 33:28). But we read: what the wicked dreads will come upon him (Prov 10:24); and so after our Lord’s passion and glorification, the Romans overcame and displaced them, taking their land and nation.

1573. The Evangelist sets down the resolution of the problem when he says, but one of them, named Caiaphas, being the high priest that year, said to them.

First, we have the decision;

second, the explanation of the decision; and this he did not speak from himself;

and third, its acceptance by the assembly: from that day forward they devised to put him to death.

Concerning the first he does two things.

First, he describes the one making the decision;

second, he gives the words of the decision, you do not know anything.

1574. The one making the decision is described by his name and office.

By his name, that is, Caiaphas. This name was appropriate to his wickedness for it means, first of all, ‘investigator’, and it attests to his presumption: he who is a searcher of majesty will be overwhelmed by glory (Prov 25:27). For he was presumptuous when he said, I adjure you by the living God, tell us if you are the Christ, the Son of God (Matt 26:63). Second, it means ‘sagacious’, which testifies to his cunning, because he strove to procure the death of Christ. Third, it means ‘vomiting’, which attests to his foolishness: like a dog that returns to his vomit (Prov 26:11).

He is described by his office, namely, as high priest that year.

Here we should note, as stated in Leviticus 8, that the Lord appointed one high priest, at whose death another was to succeed and was to exercise the office of high priest throughout his life. But later, as ambition and quarrels grew among the Jews, it was agreed that there should be a number of high priests, and that all who had attained to this office would exercise it in turn, year by year. And sometimes they obtained this office by money, as Josephus says. And to indicate this situation he says of the time, that year.

1575. Next at you do not know anything, the Evangelist gives the words of the one making the decision, who first reproaches them for their sluggishness, saying, you do not know anything; you do not understand. This was like saying: you are sluggish and you understand this affair even more sluggishly. And so, second, he reveals his wickedness, saying, it is expedient for you that one man should die for the people. These words have one meaning according to the intention of Caiaphas, and another according to the explanation of the Evangelist.

In order to explain them according to the evil intention of Caiaphas, we should note that, as mentioned in Deuteronomy, the Lord had commanded: if a prophet arises among you, or a dreamer of dreams . . . and if he says, ‘let us go after other gods,’ . . . that prophet or that dreamer of dreams will be put to death (Deut 13:1). And so, according to this law, Caiaphas believed that Christ would turn the people from the worship of God: we found this man perverting our nation (Luke 23:2). Thus he says, you do not know anything, that is, the law. Neither do you consider that it is expedient for you that one man, this man, should die, so that the whole nation is not deceived. This is like saying: the welfare of one man must be ignored for the public good. Thus: so you shall purge the evil from the midst of you (Deut 13:5). Drive out the wicked person from among you (1 Cor 5:13).

1576. But the Evangelist explains this another way, saying, he did not speak from himself. He mentions three things:

first, the author of these words;

second, their correct meaning: he prophesied that Jesus should die for the nation;

and third, the Evangelist adds to the words of Caiaphas: and not only for the nation, but for the sons of God, who were dispersed, that they be gathered together into one.

1577. In regard to the first we should note that because one might suppose that Caiaphas spoke these words by his own impulse, the Evangelist rejects this, saying, he did not say this from himself. By this he lets us understand that at times a person does speak of his own accord. For a human being is what is the chief thing in him; but this is the intellect and reason. Thus a human being is what he is because of reason. Therefore, when a human being speaks from his own reason, he speaks of his own accord. But when he speaks under a higher and external impulse he does not speak of his own accord. Now this happens in two ways. Sometimes one is moved by the divine Spirit: it is not you who speak, but the Spirit of your Father speaking through you (Matt 10:20). But sometimes one is moved by a wicked spirit, as those who rave. And both of these are sometimes said to prophesy. That those who are moved by the Holy Spirit prophesy is asserted: no prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God (2 Pet 1:21). Again, that those moved by a wicked spirit prophesy is found in Jeremiah: the Lord has made you a priest instead of Jehoiada the priest, to have charge in the house of the Lord over every madman who prophesies (Jer 29:26).

Note also that at times some may speak by an impulse of the Holy Spirit or of an evil spirit in such a way that they lose the use of reason and are somehow seized. At other times, the use of reason can remain and they are not seized. When the sense powers are overflowing due to a higher impression, the reason is hindered, and disturbed and seized. An evil spirit has the power of affecting the imagination, since it is a power united to a physical organ. And such an evil spirit can so affect the imagination by a strong impression that as a result the reason is hindered; yet it is not forced to consent. This is the condition of those seized by an evil spirit.

1578. We have to decide, therefore, whether Caiaphas spoke these words by the impulse of the Holy Spirit or of an evil spirit. It seems that he did not speak by the impulse of the Holy Spirit, for the Holy Spirit is the Spirit of truth (cf. Jer 15), and the wicked spirit is the spirit of lying: I will go forth, and will be a lying spirit in the mouth of all his prophets (1 Kgs 22:22). But it is obvious that Caiaphas spoke a lie, saying, it is expedient for you that one man should die. Therefore, he did not speak by an impulse of the Holy Spirit, as it seems, but he prophesied by the impulse of a raving wicked spirit.

However, this does not seem to agree with the words of the Evangelist, for if it were such John would not have added, being high priest that year. He mentions the dignity of Caiaphas in order to suggest that he spoke by an impulse of the Holy Spirit. From this it can be understood that the Holy Spirit moves even evil men, placed in positions of dignity, to speak truths about the future for the precise benefit of their subjects.

Apropos of what is said in opposition to this, namely, that the statement, it is expedient for you that one man should die for the people, is false, this can be answered this way. The death of Christ considered in itself was expedient for all, even for those who killed him: who is the Savior of all men, especially of those who believe (1 Tim 4:10); so that by the grace of God he might taste death for every one (Heb 2:9). In another way, one can take it is expedient for you as meaning for the people. Hence the Evangelist, where Caiaphas says that one man should die for the people, uses below the words for the nation.

1579. The words of the Evangelist seem to indicate that he was a prophet, since he says, he prophesied; for if a person prophesies, it follows that he is a prophet. According to Origen, however, it does not follow that every one who prophesies is a prophet; but if one is a prophet, he does prophesy. For sometimes an act is granted to a person, but not the state to which it is appropriate: for example, not every one who does something just is just, but one who is just does just things.

Furthermore, it should be noted that two acts concur in order that someone prophesy: namely, seeing: he who is now called a prophet was formerly called a seer (1 Sam 9:9); and announcing: he who prophesies speaks to men for their upbuilding and encouragement (1 Cor 14:3). Now it sometimes happens that a person has both, and yet is not properly speaking a prophet: for sometimes a person has a prophetic vision, as Nebuchadnezaar and Pharaoh, and similarly announces the vision to others; yet they cannot be called prophets because they lack something, namely, an understanding of the vision, which is necessary in a vision, as described in Daniel (Dan 10:1). Caiaphas, however, although he did not have a prophetic vision, did announce a prophetic matter insofar as he announced the benefit of Christ’s death. For sometimes the Holy Spirit moves one to all that pertains to prophecy, and sometimes to something only. In the case of Caiaphas, he enlightened neither his mind nor his imagination. Consequently, his mind and imagination remained intent on evil; yet he moved his tongue to tell the manner in which the salvation of the people would be accomplished. Thus, he is not called a prophet except insofar as he performed a prophetic act in announcing, his imagination and reason remaining fixed in the contrary. It is clear from this that he was no more a prophet than was Balaam’s donkey.

1580. When the Evangelist says, and not only for the nation, but for the sons of God, who were dispersed, that they may be gathered together into one, the Evangelist adds to the words of the high priest, and says that Jesus was to die not only for the nation of the Jewish people, as Caiaphas said, so Jesus also suffered outside the gate in order to sanctify the people through his own blood (Heb 13:12), but he adds, even for the whole world. Thus he added, but for the sons of God, who were dispersed, that they may be gathered together into one.

Here one must guard against the error of the Manichees, who said that certain souls are the divine substance and are called the children of God, and that God came to gather together these children into one. This is erroneous because it is stated: all souls are mine (Ezek 18:4), that is, by creation. Consequently, the statement, but for the sons of God, who were dispersed, that they may be gathered together into one, does not mean that they have already received the spirit of adoption, because, as Gregory says, they were as yet neither his sheep nor children of God by adoption. Rather it should be taken according to predestination. It is as though he were saying: but for the sons of God, namely to eternal predestination: for whom he forknew, he also predestined to be made conformable to the image of his Son: that he might be the firstborn among many brethren (Rom 8:29), through diverse rites and tribes, that they be gathered together into one, namely, into the unity of the faith, and other sheep I have that are not of this fold: those also I must bring, and they will hear my voice, and there will be one fold and one shepherd (John 10:16); the Lord builds up Jerusalem; he gathers the outcasts of Israel (Ps 147:2).

1581. Then when he says, from that day forward they devised to put him to death, the Evangelist sets down the agreement among the Jews on the death of Christ.

But did they not previously think of putting him to death? It seems so, because before in many places it is stated that the Jews sought to kill him.

I answer that they previously did have some desire to kill him, but from that day forward, incited to anger by the words of Caiaphas, they ended with a firm proposal to kill him: for their feet run to evil (Prov 1:16).