John 11:50

Syriac Peshitta (NT Only)

ܘܠܳܐ ܡܶܬ݂ܚܰܫܒ݂ܺܝܢ ܐܢ݈ܬ݁ܽܘܢ ܕ݁ܦ݂ܰܩܳܚ ܠܰܢ ܕ݁ܚܰܕ݂ ܓ݁ܰܒ݂ܪܳܐ ܢܡܽܘܬ݂ ܚܠܳܦ݂ ܥܰܡܳܐ ܘܠܳܐ ܟ݁ܽܠܶܗ ܥܰܡܳܐ ܢܺܐܒ݂ܰܕ݂ ܀

Bible Verse Review
  from Treasury of Scripure Knowledge

John 11:48, John 18:14, John 19:12, Luke 24:46, Romans 3:8

Reciprocal: 2 Samuel 17:2 - I will smite 2 Kings 6:31 - if the head Psalms 2:1 - people Jeremiah 40:15 - wherefore Jonah 1:12 - Take Micah 3:10 - build up Zion Matthew 20:28 - and to John 16:7 - It John 19:11 - he 2 Corinthians 5:14 - one 2 Corinthians 8:10 - expedient

Gill's Notes on the Bible

Nor consider that it is expedient for us,.... Priests, Levites, Pharisees, the sanhedrim, and ecclesiastical rulers of the people; who, as Caiaphas apprehended, must suffer in their characters and revenues, must quit their honourable and gainful posts and places, if Jesus went on and succeeded at this rate: wherefore it was most expedient and advantageous for them, which was the main thing to be considered in such a council, so he thought it was,

that one man should die for the people, and that the whole nation perish not; he proceeded entirely upon this political principle, that a public good ought to be preferred to a private one; that it was no matter what the man was, whether innocent or not; common prudence, and the public safety of the nation, required him to fall a sacrifice, rather than the Romans should be exasperated and provoked to such a degree, as to threaten the utter ruin and destruction of the whole nation.

Barnes' Notes on the Bible

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, John 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.

Clarke's Notes on the Bible

Verse 50. Nor consider — Ye talk more at random than according to reason, and the exigencies of the case. There is a various reading here in some MSS. that should be noticed. Instead of ουδε διαλογιζεσθε, which we translate, ye do not consider, and which properly conveys the idea of conferring, or talking together, ουδε λογιζεσθε, neither do ye reason or consider rightly, is the reading of ABDL, three others, and some of the primitive fathers. Griesbach, by placing it in his inner margin, shows that he thinks it bids fair to be the true reading. Dr. White thinks that this reading is equal, and probably preferable, to that in the text: Lectio aequalis, forsitan praeferenda receptae.

That one man should die for the people — In saying these remarkable words, Caiaphas had no other intention than merely to state that it was better to put Jesus to death than to expose the whole nation to ruin on his account. His maxim was, it is better to sacrifice one man than a whole nation. In politics nothing could be more just than this; but there are two words to be spoken to it: First, The religion of God says, we must not do evil that good may come: Romans 3:8. Secondly, It is not certain that Christ will be acknowledged as king by all the people; nor that he will make any insurrection against the Romans; nor that the Romans will, on his account, ruin the temple, the city, and the nation. This Caiaphas should have considered. A person should be always sure of his premises before he attempts to draw any conclusion from them. See Calmet. This saying was proverbial among the Jews: see several instances of it in Schoettgen.