SEV Biblia, Chapter 11:51
Mas esto no lo dijo de sí mismo; sino que, como era el sumo sacerdote de aquel ao, profetiz que Jess había de morir por la nacin;
Clarke's Bible Commentary - John 11:51
Verse 51. This spake he not of himself] Wicked and worthless as he was, God so guided his tongue that, contrary to his intention, he pronounced a prophecy of the death of Jesus Christ. I have already remarked that the doctrine of a vicarious atonement had gained, long before this time, universal credit in the world. Words similar to these of Caiaphas are, by the prince of all the Roman poets, put in the mouth of Neptune, when promising Venus that the fleet of AEneas should be preserved, and his whole crew should be saved, one only excepted, whose death he speaks of in these remarkable words: - "Unum pro multis dabitar caput."One life shall fall, that many may be saved." Which victim the poet informs us was Palinurus, the pilot of AEneas's own ship, who was precipitated into the deep by a Divine influence. See VIRG. AEn. v. l. 815, &c.
There was no necessity for the poet to have introduced this account. It was no historic fact, nor indeed does it tend to decorate the poem. It even pains the reader's mind; for, after suffering so much in the sufferings of the pious hero and his crew, he is at once relieved by the interposition of a god, who promises to allay the storm, disperse the clouds, preserve the fleet, and the lives of the men; but,-one must perish! The reader is again distressed, and the book ominously closes with the death of the generous Palinurus, who strove to the last to be faithful to his trust, and to preserve the life of his master and his friend. Why then did the poet introduce this? Merely, as it appears to me, to have the opportunity of showing in a few words his religious creed, on one of the most important doctrines in the world; and which the sacrificial system of Jews and Gentiles proves that all the nations of the earth credited.
As Caiaphas was high priest, his opinion was of most weight with the council; therefore God put these words in his mouth rather than into the mouth of any other of its members. It was a maxim among the Jews that no prophet ever knew the purport of his own prophecy, Moses and Isaiah excepted. They were in general organs by which God chose to speak.
John Gill's Bible Commentary
Ver. 51. And this spake he not of himself , etc.] Not of his own devising and dictating, but by the Spirit of God; as a wicked man sometimes may, and as Balaam did; the Spirit of God dictated the words unto him, and put them into his mouth; nor did he use them in the sense, in which the Holy Ghost designed them: but being high priest that year ; by his office he was the oracle of God, and was so esteemed by the people, and therefore a proper person to be made use of in this way; and especially being high priest that year, in which the priesthood was to be changed, and vision and prophecy to be sealed up: he prophesied ; though he did not know he did, as did Pharaoh, ( Exodus 10:28), and the people of the Jews, ( Matthew 27:25). That Jesus should die for that nation ; these words, with what follows in the next verse, are the words of the evangelist, interpreting the prophecy of Caiaphas, according to the sense of the Holy Ghost that Jesus should die, which was contrary to a notion the Jews had imbibed, concerning the Messiah; (see John 12:34). But Jesus the true Messiah must die; this was determined in the counsel of God, agreed to by Christ in the covenant of grace, foretold by the prophets from the beginning of the world, typified by sacrifices and other things, under the former dispensation, predicted by Christ himself, and accordingly came to pass; and upon the above accounts was necessary, as well as for the salvation of his people, who otherwise must have perished; and yet was free and voluntary in him, and a strong expression, and a demonstrative proof of his love to them: and not only this prophecy declared, that Jesus should die, but that he should die for that nation, for the nation of the Jews; not for every individual in it, for all of them were not saved by him; some received him not; they rejected him as the Messiah, Saviour, and Redeemer, and died in their sins; but for all the elect of God among them, the sheep of the house of Israel, to whom he was sent, and whom he came to seek and save; and whom he blessed, by turning them away from their iniquities, and by taking away their iniquities from them: and moreover, this prophecy suggests, that Jesus was to die, not merely as a martyr, to confirm with his blood the doctrine he preached, nor only as an example of courage, meekness, patience, and love, but for, or in the room and stead of his people, as their surety; giving his life a ransom and himself a sacrifice to the justice of God, for them; there by fulfilling the law and satisfying it, and appeasing the wrath of God on their account.
Matthew Henry Commentary
Verses 47-53 - There can hardly be a more clear discovery of the madness that is in man's heart, and of its desperate enmity against God, than what is her recorded. Words of prophecy in the mouth, are not clear evidence of principle of grace in the heart. The calamity we seek to escape by sin we take the most effectual course to bring upon our own heads; as thos do who think by opposing Christ's kingdom, to advance their own worldl interest. The fear of the wicked shall come upon them. The conversio of souls is the gathering of them to Christ as their ruler and refuge and he died to effect this. By dying he purchased them to himself, an the gift of the Holy Ghost for them: his love in dying for believer should unite them closely together.
Greek Textus Receptus
τουτο 5124 D-ASN δε 1161 CONJ αφ 575 PREP εαυτου 1438 F-3GSM ουκ 3756 PRT-N ειπεν 2036 5627 V-2AAI-3S αλλα 235 CONJ αρχιερευς 749 N-NSM ων 5607 5752 V-PXP-NSM του 3588 T-GSM ενιαυτου 1763 N-GSM εκεινου 1565 D-GSM προεφητευσεν 4395 5656 V-AAI-3S οτι 3754 CONJ εμελλεν 3195 5707 V-IAI-3S ο 3588 T-NSM ιησους 2424 N-NSM αποθνησκειν 599 5721 V-PAN υπερ 5228 PREP του 3588 T-GSN εθνους 1484 N-GSN
