John 11

Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.

(It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)

Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.

When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.

Now Jesus loved Martha, and her sister, and Lazarus.

When he had heard therefore that he was sick, he abode two days still in the same place where he was.

Then after that saith he to his disciples, Let us go into Judaea again.

His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?

Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

But if a man walk in the night, he stumbleth, because there is no light in him.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.

Then said his disciples, Lord, if he sleep, he shall do well.

Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.

Then said Jesus unto them plainly, Lazarus is dead.

And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.

Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.

Then when Jesus came, he found that he had lain in the grave four days already.

Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:

And many of the Jews came to Martha and Mary, to comfort them concerning their brother.

Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.

But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.

Jesus saith unto her, Thy brother shall rise again.

Martha saith unto him, I know that he shall rise again in the resurrection at the last day.

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:

And whosoever liveth and believeth in me shall never die. Believest thou this?

She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.

And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

As soon as she heard that, she arose quickly, and came unto him.

Now Jesus was not yet come into the town, but was in that place where Martha met him.

The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,

And said, Where have ye laid him? They said unto him, Lord, come and see.

Jesus wept.

Then said the Jews, Behold how he loved him!

And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?

Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.

Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.

Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?

Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.

And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.

And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.

But some of them went their ways to the Pharisees, and told them what things Jesus had done.

Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.

If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.

And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation;

And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.

Then from that day forth they took counsel together for to put him to death.

Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.

Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast?

Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him.

What does John 11:50 mean?

Explanation

The verse [John 11:50] comes from the New Testament of the Christian Bible and is a part of the narrative surrounding Jesus' life.

In this particular verse, Caiaphas, who was the high priest that year, expresses a political and utilitarian rationale for Jesus' crucifixion.

He suggests that it is better for one individual, Jesus, to die rather than the entire Jewish nation being put at risk.

His reasoning is rooted in the concern that Jesus' growing popularity and claim to be the Messiah might lead to a Roman crackdown, endangering the sociopolitical stability of Israel.

Caiaphas speaks these words during a gathering of the Sanhedrin, the Jewish council, as they deliberate what to do about Jesus after He raised Lazarus from the dead.

The literal meaning of the verse deals with a calculation made for the greater good, but deeper, it foreshadows the Christian belief of Jesus' death being a sacrifice for the salvation of humanity.

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Historical Context

The Gospel of John was written in the late first century A.D. by the Apostle John, or at least attributed to him.

During this period, Jews lived under Roman occupation, which often led to tension.

The Sanhedrin, the Jewish council of religious leaders, was responsible for religious decisions and had some administrative authority but was ultimately answerable to Roman rule.

The event referred to takes place shortly before the Passover, a time of heightened tension in Jerusalem, with large crowds and increased Roman surveillance.

Caiaphas' statement reflects a very real concern for political consequences resulting from Jesus' actions.

Theological Insights

From a Christian theological perspective, Caiaphas' words can be seen as unwittingly prophetic. The Christian interpretation is that Jesus' death was indeed necessary -- not for political expediency but for the spiritual redemption of humankind.

Thus, while Caiaphas may have been thinking on a purely political level, his words can be read as aligning with the divine plan for salvation through Christ's sacrifice.

A different theological viewpoint could argue that Caiaphas' position undermines the purity of justice or love taught by Jesus, reflecting a moral compromise.

Practical Applications

This verse can be applied in various ways to daily life. It brings up questions around the concept of sacrifice for the greater good. It invites reflection on when and if it is ever justifiable to allow harm to one for the benefit of the many.

This verse can encourage discussions on leadership, responsibility, and the ethical dilemmas that arise in governance and personal decision-making.

Cross-References

John 18:14: "Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people."
Isaiah 53:5-6: "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all."

Matthew 26:3-4: "Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, And consulted that they might take Jesus by subtlety, and kill him."

Language Study

In the original Greek text, the word "expedient" comes from the Greek word "συμφέρει" (sympherei), which means to bring together, to be advantageous, or to be profitable.

This gives insight into Caiaphas' mindset, as he's calculating what would be most beneficial or hold the best consequences for their current predicament.

The idea of one man dying "for the people" uses the preposition "ὑπὲρ" (hyper), suggesting both on behalf of and for the benefit of the people.

This preposition has sacrificial connotations which Christians believe are fulfilled in Jesus' crucifixion.

Cultural and Religious Comparisons

In comparing this biblical narrative with other ancient stories, one might look to the concept of scapegoating present in many cultures.

In ancient Greece, for instance, a pharmakos ritual involved the sacrifice of an individual for the purification or benefit of the community.

Comparatively, in religious interpretations, the Jewish concept of the 'Korban' or sacrifice, often an animal, was offered for atonement for sin, which contrasts with the claim of Jesus being the ultimate sacrifice for sin in Christian theology.

Scientific Perspectives

From a scientific perspective, the verse does not directly intersect with empirical or natural sciences, as it conveys a historical narrative and theological concept.

However, the dynamics of group psychology and the decision-making process in critical situations -- assessing what is "expedient" -- are of interest to fields like psychology and sociology.

The verse may also implicitly touch on ethical considerations in political science regarding the balance of individual rights versus the perceived greater good.

Commentaries

Scholars and theologians have various interpretations of this verse.

Some, like D.A.

Carson, would affirm the divine providence in Caiaphas' words, suggesting that God used him to prophetically announce Jesus' atoning death.

Others, such as George Beasley-Murray, might emphasize the grim political reality and the irony that the council, seeking to preserve the nation, consequentially opted for an act that would alter it forever through the establishment of Christianity.

The Expositor's Bible Commentary elaborates on the tragic irony and the dual-meaning of Caiaphas' realpolitik statement, highlighting its fulfillment of Jesus' messianic mission.

John 11

John 11

What does John 11:50 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 11:50 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?