Thomas Aquinas Commentary John 11:45-53

"Many therefore of the Jews, who came to Mary and beheld that which he did, believed on him. But some of them went away to the Pharisees, and told them the things which Jesus had done. The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this man doeth many signs. If we let him thus alone, all men will believe on him: and the Romans will come and take away both our place and our nation. But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye know nothing at all, nor do ye take account that it is expedient for you that one man should die for the people, and that the whole nation perish not. Now this he said not of himself: but, being high priest that year, he prophesied that Jesus should die for the nation; and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad. So from that day forth they took counsel that they might put him to death." — John 11:45-53 (ASV)

1. After describing the death and resurrection of Lazarus, the Evangelist now describes the effect of his resurrection.

   • First, its effect on the people.
   • Second, its effect on their leaders, with the words, the chief priests and the Pharisees gathered a council.

2. Concerning the first point, he does two things. First, he says that some among them believed, as in the words, 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. It is no wonder, for nothing like this miracle had ever been heard of since the beginning of time—that someone dead for four days in the tomb should be raised to life. Our Lord had also said that he would perform this miracle for those standing by, so that they might believe in him. And so his words were not in vain, for many believed because of the miracle they saw: Jews demand signs (1 Corinthians 1:22).

3. 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 toward Christ and to reproach them for conspiring against Jesus, who had worked such marvels.

   In another way, which is the better interpretation, they told them these things in order to incite them against Christ, for they were unbelievers and were scandalized by 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: although he had done so many miracles before them, they did not believe in him . . . for they loved the glory of men more than the glory of God (John 12:37, 43).

4. Next, with the words 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, as in the words, after this Jesus did not walk openly among the Jews (John 11:54).

   Concerning their conspiracy, he does three things.

   • First, he mentions the gathering of the council.
   • Second, the problem that confronted them, as they said: what are we to do, for this man does many miracles?
   • Third, their solution to this problem, beginning with the words, but one of them.

5. Regarding the first point, three things are mentioned about the wickedness of the chief priests.

   • First, their status: for they were not the common people, but the chief priests and the Pharisees. They were 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 (Genesis 49:5). For the founders of the Pharisee sect 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 a council. O my soul, do not come into their council (Genesis 49:6); blessed is the man who walks not in the counsel of the wicked (Psalms 1:1). But we also read: no counsel can prevail against the Lord (Proverbs 21:30).
   • Third, we see their evil intention, because it was against Jesus, that is, the Savior: all who hate me whisper together about me; they imagine the worst for me (Psalms 41:7); come, let us make plots against Jeremiah (Jeremiah 18:18).

6. Now, with the words what are we to 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.

7. It was the miracles of Christ that created their problem, so they said, what are we to 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 me to perform, the very works that I do, testify about me that the Father has sent me (John 5:36). In truth, they were as foolish as they were blind, because they wondered what they should do, when there was nothing for them to do but believe: What sign do you do, that we may see and believe you? (John 6:30). See how many signs he worked! Even they admitted, this man does many miracles. Their wickedness blinded them .

8. 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 by 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 turned away from salvation and took others with them: but Diotrephes, who likes to put himself first, does not acknowledge my authority (3 John 9).

9. Second, he mentions their concern for temporal possessions when he quotes them saying, and the Romans will come and take away our place and our nation. As Augustine says, this seems to follow from the previous point. If everyone believed in Christ, no one would be left to defend the temple of God against the Romans, because they would have abandoned the holy temple and the laws of their fathers, which they thought Christ’s teaching opposed.

   However, this does not seem to have much bearing on the issue, since they were already subject to the Romans and were not planning to wage war against them.

   Thus, it seems better to say, with Chrysostom, that they said this because they saw that the people were honoring Christ as a king. Since the Romans had ordered that no one could be king unless they had appointed him, the leaders were afraid that if the Romans heard that the people were treating Christ as a king, they would view the Jews as rebels. The Romans would then move against them and destroy their city and nation: for whoever makes himself a king speaks against Caesar (John 19:12).

10. 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 (Deuteronomy 33:28). But we read: what the wicked dreads will come upon him (Proverbs 10:24). And so after our Lord’s passion and glorification, the Romans overcame and displaced them, taking their land and nation.

11. The Evangelist records 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 point, 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.

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

    He is described by his name, Caiaphas. This name was appropriate for his wickedness, as it means, first, ‘investigator,’ which attests to his presumption: he who is a searcher of majesty will be overwhelmed by glory (Proverbs 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 (Matthew 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 (Proverbs 26:11).

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

    Here we should note that, as stated in Leviticus 8, the Lord appointed one high priest, at whose death another was to succeed him and exercise the office for 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 this office would exercise it in turn, year by year. Sometimes they even obtained this office with money, as Josephus says. To indicate this situation, the Evangelist specifies the time, that year.

13. Next, with the words you do not know anything, the Evangelist gives the words of the one making the decision. First, Caiaphas reproaches them for their hesitation, saying, you do not know anything; you do not understand. This was like saying, “You are hesitant, and you understand this affair even more slowly.” 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.

    To explain the words according to Caiaphas’s evil intention, 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 shall be put to death (Deuteronomy 13:1). 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. Nor 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 your midst (Deuteronomy 13:5). Drive out the wicked person from among you (1 Corinthians 5:13).

14. 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.

15. Regarding the first point, 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 of his own accord. By this, he lets us understand that at times a person does speak on his own. For a human being is defined by what is chief in him, which is the intellect and reason. Thus, a person is what he is because of reason. Therefore, when a person speaks from his own reason, he speaks on his own. But when he speaks under a higher, external impulse, he does not speak on his own. 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 (Matthew 10:20). But sometimes one is moved by a wicked spirit, like those who rave. Both are sometimes said to prophesy. That those 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 Peter 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 (Jeremiah 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 sensory powers are overwhelmed by a higher impression, the reason is hindered, disturbed, and seized. An evil spirit has the power to affect the imagination, since it is a power united to a physical organ. Such an evil spirit can affect the imagination with such a strong impression that the reason is consequently hindered, yet it is not forced to consent. This is the condition of those seized by an evil spirit.

16. We must 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 (compare to Jeremiah 15), and the wicked spirit is the spirit of lying: I will go out, and will be a lying spirit in the mouth of all his prophets (1 Kings 22:22). But it is obvious that Caiaphas spoke a lie, saying, it is expedient for you that one man should die. Therefore, it seems he did not speak by an impulse of the Holy Spirit but prophesied by the impulse of a raving, wicked spirit.

    However, this does not seem to agree with the words of the Evangelist, for if this were so, John would not have added, being high priest that year. He mentions Caiaphas’s dignity 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 benefit of their subjects.

    Regarding the objection that the statement, it is expedient for you that one man should die for the people, is false, it can be answered in 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 people, especially of those who believe (1 Timothy 4:10); so that by the grace of God he might taste death for everyone (Hebrews 2:9). Alternatively, one can take it is expedient for you as meaning “for the people.” This is why the Evangelist, where Caiaphas says that one man should die for the people, later uses the words for the nation.

17. 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 everyone 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 everyone who does something just is just, but one who is just does just things.

    Furthermore, it should be noted that two acts must concur for someone to prophesy: namely, seeing—he who is now called a prophet was formerly called a seer (1 Samuel 9:9)—and announcing: he who prophesies speaks to men for their upbuilding and encouragement (1 Corinthians 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, like Nebuchadnezzar and Pharaoh, and similarly announces the vision to others; yet they cannot be called prophets because they lack an understanding of the vision, which is necessary, as described in Daniel (Daniel 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 only a part of it. In the case of Caiaphas, he enlightened neither his mind nor his imagination. Consequently, his mind and imagination remained intent on evil; yet God 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, while his imagination and reason remained fixed on the contrary. It is clear from this that he was no more a prophet than was Balaam’s donkey.

18. 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, he adds to the words of the high priest. He 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 (Hebrews 13:12)—but also 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 of the divine substance and are called the children of God, and that God came to gather these children into one. This is erroneous because it is stated: all souls are mine (Ezekiel 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 not yet 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—referring to eternal predestination: For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers (Romans 8:29)—who are scattered through diverse rites and tribes, that they be gathered together into one, namely, into the unity of the faith. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd (John 10:16); The LORD builds up Jerusalem; he gathers the outcasts of Israel (Psalms 147:2).

19. Then when he says, from that day forward they devised to put him to death, the Evangelist records 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 this, it is stated in many places 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 settled on a firm proposal to kill him: for their feet run to evil (Proverbs 1:16).