Sunday, September 27, 2020
John 11:45-57
“Hopeless Hearts”
Service Orientation: Pride and power often cripple the ability to see and accept reality. And while Jesus saves those who turn to him, it requires egos to be checked, agendas to be released, and Jesus to be pursued over and above anything this world has to offer.
Memory Verse for the Week: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” 1 Corinthians 1:18
Background Information:
- The Sanhedrin was the supreme Jewish court in Jerusalem, which, under Roman oversight, “had both religious and political powers and comprised the elite of society”. Both Sadducees and Pharisees were part of the Sanhedrin. Which of the two was the dominate part is uncertain, though John implies it was the chief priests. The chief priests were members of high-priestly families, along with others from prominent priestly families, including, perhaps, temple officers like the treasurer and captain of police. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 295)
- It was Rome’s custom to allow conquered people to carry on their religious practices as long as they did not lead to rebellion against Rome. Jesus’ miracles, however, often would cause a disturbance. If all the Jewish populace would hail Jesus as their Messiah-King, the leaders feared that the Romans would take away their limited privileges of self-rule, as well as take away what the leaders called “this holy place”, the center of their religious life. (Bruce B. Barton, Life Application Bible Commentary: John, 237)
- These deliberations revealed two signal truths. First, no attempts were made to deny the reality of Jesus’ miracles. So overwhelming was their proof that Jesus’ opponents themselves accepted them as fact. The only question remaining for them was what to do with Jesus. (Joseph Dongell, John: A Bible Commentary in the Wesleyan Tradition, 146-147)
- Both the Pharisees and the chief priests had attempted to apprehend Jesus earlier (7:32, 45), but now the situation is reaching a crisis, as they see his popularity rising. The low point after the feeding of the five thousand, at which almost everyone deserted Jesus (6:66), is now past and many are believing in him. Like many religious leaders since, Jesus is accused of being a threat to national security. Jesus’ popularity could look like a popular uprising that would require calling in the Roman legions (cf. Acts 19:23-41, especially 19:40), who would come and take away both our place and our nation (Jn 11:48). (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 296)
The question to be answered is…
How is it possible, in light of the mountain of evidence at this point, that some still don’t believe?
Answer…
Unchecked power often leads to corruption in the hands of broken and sinful leaders. And corrupt power trends toward self-preservation when pressure surmounts.
The word of the day is… corrupt
How can we see God at work despite the corruption of the Sanhedrin and their best efforts to thwart Jesus’ mission?
- Through God’s grace in continuing to draw people to faith in Jesus despite best efforts otherwise. (v.45)
(Gen. 50:20; Job. 5:12; 42:2; Ps. 33:10; Prov. 10:13; John 6:44; 12:32; 1 Cor. 2:14; Eph. 2:8)
“Many” of the Jews believed on the basis of the evidence they had seen, for the fact of Lazarus’s restoration was incontrovertible. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 121)
Christ did not permit the miracle which he had wrought to be without fruit, for by means of it he drew some persons to the faith. For we ought to understand that miracles have a twofold use. They are intended either to prepare us for faith, or to confirm us in faith. (John Calvin, Commentary on John: Vol. 2, 365)
- Through God’s proclivity to flip the script on evil to bring about ultimate good. (vv.51-52)
(Gen. 50:20; Ps. 54:5; Prov. 15:3; Is. 5:20; Jer. 32:33; Ecc. 12:14; Prov. 16:4; Rom. 8:28)
The greatest crime ever done in the world is the greatest blessing ever given to the world. (Arthur W. Pink, Exposition of the Gospel of John, 627)
These words of Caiaphas had great prophetic significance. Though his intent was sinful, God used him to indicate that Jesus would die for the people as a substitutionary sacrifice. And this is the irony of Caiaphas’s statement that John didn’t want his readers to miss: Jesus’ death, intended to spare the nation of Israel from physical destruction, was actually to spare Israel from spiritual destruction. Furthermore, Jesus’ death would bring about the gathering together (as opposed to scattering) of all God’s children—both Jews and Gentiles, whoever had come to believe in Jesus as the Messiah. (Bruce B. Barton, Life Application Bible Commentary: John, 239)
The irony is that they do destroy the temple of Jesus’ body (cf. 2:19, 21), but this does not prevent the Romans from destroying their temple and their nation, nor does it prevent increasing numbers of people from believing in Jesus. Their plot prevented neither of the things they feared, even though they succeeded in getting Jesus killed. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 296)
Jesus’ death, arranged by Caiaphas and his fellow council members, was not only for the salvation of Israel, but for all God’s children scattered abroad. Not only those separated geographically, but those divided culturally and spiritually. All mankind, Jew and Gentile, slave and free, male and female, would be drawn to Jesus, “lifted up,” partaking in a common life with Him and with one another. (Roger L. Fredrikson, The Communicator’s Commentary: John, 202)
Conclusion…What hope and guidance does this text offer those in Christ?
A. God has not changed! He still uses broken people to accomplish his perfect plan. You can trust Him!
(Jer. 29:11; Ps. 40:4; 118:8; 146:3-5; Prov. 16:9; 21:11, Jer. 17:5; Rom. 8:28; 1 Thes. 5:21)
It is not God’s design that men should obtain assurance in any other way, than by mortifying corruption, and increasing in grace, and obtaining the lively exercises of it. (Jonathan Edwards, A Treatise Concerning Religious Affections, c. 1750)
Faith recognizes that God is in control, not man. Faith does it God’s way, in God’s timing—according to His good pleasure. Faith does not take life into its own hands, but in respect and trust places it in God’s. (Kay Arthur, Lord, Where are You When Bad Things Happen?, 126)
The kind of trust God wants us to have cannot be learned in comfort and ease. (Anne Graham Lotz, Why? Trusting God When You Don’t Understand, 55)
B. You’ve been bought at a price to be united in Christ. Hold tight to Him, and loosely to everything else.
(Is. 1:16; John 17:20-26; Rom. 12:21; 1 Cor. 1:10; 2 Cor. 5:10; 1 Pet. 3:8; 3 John 1:11)
In the Christian faith, all diversity finds its ultimate unity in God Himself, and it is significant that even in God’s own being we find both unity and diversity—in fact in Him we find the ultimate ground for unity and diversity. (R.C. Sproul, What is the Trinity, 14)
Bad conscience will often try to satisfy itself, by a show of zeal for the cause of religion, while the “weightier matters” of the faith are entirely neglected. (J.C. Ryle, Expository Thoughts on John Vol.2, 215)
Worship Point…
Worship happens when Jesus’ people unite under him, and trust God in every circumstance.
(Ps. 133:1; Rom. 12:4-5, 16; 14:19; 2 Cor. 13:11; Eph. 4:1-6; Phil. 1:27; 2:2; Col. 3:14)
None can trust in the merits of Christ, till he has utterly renounced his own. (John Wesley, Forty-Four Sermons, 8)
God reproduces and lives out His image in millions of ordinary people like us. It is a supreme mystery. We are called to bear that image as a Body because any one of us taken individually would present an incomplete image, one partly false and always distorted, like a single glass chip hacked from a mirror. But collectively, in all our diversity, we can come together as a community of believers to restore the image of God in the world. (Philip Yancey and Dr. Paul Brand, In His Image, 40)
If only believers could be united in their defense and their warfare, Satan would not win so many victories. Sad to say, Christians too often are so busy fighting one another that they have no time for fighting the devil. (Warren Wiersbe, The Strategy of Satan, 102)
Gospel Application…
Jesus died so that sins can be forgiven, but also so that those far from God can become united as one new family under King Jesus.
It is only when we understand our true purpose that the church will shine in all of her beauty. United in truth as we hold to the Apostolic faith, we will declare and demonstrate to an onlooking world that our triune God is worthy to be worshiped and served. As the called-out ones of the Father, this is our greatest joy. This is the church: a people for His own possession who live together to glorify Him. (R. C. Sproul, What is The Church?, 68-69)
The gospel of Christ proclaims the news that he has purchased by his death ten thousand blessings for his bride. But none of these gifts will lead to final joy if they have not first led to God. And not one gospel blessing will be enjoyed by anyone for whom the gospel’s greatest gift was not the Lord himself. (John Piper, God Is The Gospel, 12)
Only a group brings out the whole person. If that is true of a human being, how much more must that be true of God? You can’t really know God by yourself. You can’t know God unless you are in deep community. You can only know a little piece of God by yourself. And the part that you see, as it were, is a part that you’re holding back from other people…who need what you have. And you need what they have. (Tim Keller, A Vision for a Gospel-Centered Life, 222)
Spiritual Challenge Questions…
Reflect on these questions in your time with the Lord this week, or discuss with a Christian family member or life group.
- Have you ever been disappointed that God didn’t show up when you wanted him to and in the way you wanted him to? If so, when? How can our trust in God grow in these circumstances and seasons of life?
- What are some earthly matters that Christians can and should hold loosely to? What fundamentals of faith should we hold tightly to?
- How have you witnessed division in Jesus’ body over earthly matters? How have you served to help promote unity in those matters? How might you have played a part in those divisions?
- In the coming weeks, how can you be about the business of being united in Jesus despite differing opinions on earthly matters?
Quotes to note…
When the Evangelist says that Caiaphas did not speak this of himself, he does not mean that Caiaphas — like one who was mad, or out of his senses — uttered what he did not understand; for he spoke what was his own opinion. But the Evangelist means that a higher impulse guided his tongue, because God intended that he should make known, by his mouth, something higher than what occurred to his mind. Caiaphas, therefore, might be said, at that time, to have two tongues; for he vomited out the wicked and cruel design of putting Christ to death, which he had conceived in his mind; but God turned his tongue to a different purpose, so that, under ambiguous words, he likewise uttered a prediction. God intended that the heavenly oracle should proceed from the high priest’s seat, that the Jews might have less excuse. For, though not one person in the whole assembly had his conscience moved, yet they afterwards perceived that their insensibility was not entitled to forgiveness. Nor did the wickedness of Caiaphas prevent his tongue from being the organ of the Holy Spirit, for God looked at the priesthood which he had instituted rather than at the person of the man. (John Calvin, Commentary on John: Vol. 2, 369)
The redemption-price which was paid at the Cross was not offered without definite design. Christ died not simply to make salvation possible, but to make it certain. (Arthur W. Pink, Exposition of the Gospel of John, 627)
In our lives, regardless of the breadth of years that separates us from the event; regardless of the years of service; regardless of our mental, intellectual, and spiritual attainments; one thing should be foremost in our lives: Christ has changed our lives! (R. Kent Hughes, Preaching the Word: John, 271)
The “sign” of the raising of Lazarus was so convincing that the Pharisees and the chief priests were thrown into a panic lest the whole populace should go over to Jesus and acclaim Him Christ. They who had kept asking for a sign admitted to each other that He had given many signs, but the multiplied evidence only aggravated their hostility. (J.C. Macaulay, Expository Commentary on John, 141)
Further Quotes and Research…
Those who believed would no doubt want to stay with Jesus, whereas the skeptics would be desirous of letting the religious authorities know what had happened so that they could take the necessary action. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 121-122)
49-50 Caiaphas, the high priest, was the son-in-law of Annas, who is mentioned later in the account of Jesus’ trial. Annas had been high priest from A.D. 7 to 14 and was succeeded by three of his sons and finally by Caiaphas from A.D. 18 to 36. The phrase “that year” may be an indirect allusion to the fact that the Roman government had changed the high priest so often that it became almost an annual appointment.(Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 122)
The utterance of Caiaphas reveals his cynicism and duplicity. He was contemptuous of the indecisive attitude of the Pharisees and recommended the elimination of Jesus rather than risking the possibility of a long contest with Rome.(Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 122)
51-52 John takes Caiaphas’s statement as a kind of double entendre, an unconscious and involuntary prophecy that Jesus would become the sacrifice for the nation that it might not perish. The prophetic quality is attributed to Caiaphas’s high priestly office rather than his personal character. Assuredly Caiaphas would not be reckoned among the prophets. The irony of the statement, which indirectly affirms the sacrificial aspect of Jesus’ death, is paralleled by the record of the rulers’ mockery ofJesus at the Crucifixion: “He saved others, but he can’t save himselfl” (Mark 15:31). (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 122)
57 The high council of Judaism had issued a warrant for Jesus’ arrest and had ordered that anyone who knew of his whereabouts should declare it. Silence meant complicity and could be punishable. In the light of this situation, it might be concluded that Judas was a messianist loyal to his nation and that his loyalty to the ruling priesthood took precedence over his personal loyalty to Jesus. (Frank E. Gæbelein, The Expositor’s Bible Commentary, Vol. 9, 123)
the Bible is not written to satisfy an idle curiosity. (Arthur W. Pink, Exposition of the Gospel of John, 619)
“Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.” “It is remarkable that our Evangelist speaks of them as those who had come to Mary. Their regard for her led them to have regard to Him whom she so deeply loved. (Arthur W. Pink, Exposition of the Gospel of John, 620)
The “chief priests” were, in all probability, Sadducees; we know that the high priest was, see Acts 5:17. The “Pharisees” were their theological opponents. These two rival sects hated each other most bitterly, yet, in this evil work of persecuting the Lord Jesus, they buried their differences, and eagerly joined together in the common crime. (Arthur W. Pink, Exposition of the Gospel of John, 621)
Some think they have accomplished much if they demonstrate to the intellect the truth of Christ’s miracles. We often wonder if such men really believe in the total depravity of human nature. Souls are not brought into the presence of God, or saved, by such means. The wisdom of this world is foolishness with God. Nothing but omnipotent and sovereign grace is of any avail for those who are lost. And the only thing God uses to quicken the dead is His own Word. (Arthur W. Pink, Exposition of the Gospel of John, 622)
It may seem at first inexplicable to us, how men cannot see the truth which seems so clear to ourselves, and do not receive the Gospel which appears so worthy of acceptation. But the plain truth is, that man’s unbelief is a far more deeply-seated disease than is generally reckoned. It is proof against the logic of facts, against reasoning, against moral suasion. Nothing can melt it down but the grace of God. If we ourselves believe, we can never be too thankful. But we must never count it a strange thing, if we see many of our fellow men as hardened and unbelieving as the Jews” (Bishop Ryle). (Arthur W. Pink, Exposition of the Gospel of John, 623)
It is indeed striking to see the utter blindness of these men. They imagined that if they stopped short the career of Christ they would protect themselves from the Romans. But the very things they feared came to pass. They crucified Christ. And what was the sequel? Less than forty years afterward the Roman army did come, destroyed Jerusalem, burned the temple and carried away the whole nation into captivity. (Arthur W. Pink, Exposition of the Gospel of John, 624)
It had been decreed in the eternal counsels of the Godhead that Christ should die, and die for Israel, and when Caiaphas advanced his proposal he was but a link in the chain which brought that decree to pass. (Arthur W. Pink, Exposition of the Gospel of John, 626)
The brethren of Joseph by their cruel counsels thought to defeat the purpose of God, who had made it known that they should yet pay homage to their younger brother. Yet in delivering him up to the Ishmaelites, though their intention was evil only, nevertheless, they did but bring to pass the purpose of God. So Caiaphas fulfilled the very counsel of God concerning Christ, which he meant to bring to nothing, by prophesying that He should die for the people. (Arthur W. Pink, Exposition of the Gospel of John, 627)
The greatest crime ever done in the world is the greatest blessing ever given to the world. Man’s sin works out the loftiest Divine purpose, even as the coral insects blindly building up the reef that keeps back the waters or, as the sea in its wild, impotent rage, seeking to overwhelm the land, only throws upon the beach a barrier that confines its waves and curbs its fury” (Dr. MacLaren). (Arthur W. Pink, Exposition of the Gospel of John, 627)
Christ died with a definite end in view, and the Father had an express purpose before Him in giving up His Son to death. That end and that purpose was that “Israel” should be redeemed, and that “the children of God,” scattered abroad, should be gathered together in one—not “one body,” for the Church is nowhere contemplated (corporately) in John’s writings; but one family. (Arthur W. Pink, Exposition of the Gospel of John, 631)
The very ones who were so careful about ordinances, were, in a few days, willing to shed innocent blood! What a commentary upon human nature! (Arthur W. Pink, Exposition of the Gospel of John, 632)
All lost people are spiritually dead, but some are more “decayed” than others. No one can be “more dead” than another. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 270)
If the heart will not yield to truth, then the grace of God cannot bring salvation. (Warren Wiersbe, The Wiersbe Bible Commentary: New Testament, 270)
We should observe, for one thing, in these verses, the desperate wickedness of man’s natural heart. A mighty miracle was wrought within an easy walk of Jerusalem. A man four days dead was raised to life, in the sight of many witnesses. The fact was unmistakable, and could not be denied; and yet the chief priests and Pharisees would not believe that He who did this miracle ought to be received as the Messiah. (J.C. Ryle, Expository Thoughts on John Vol.2, 212)
Let us beware of supposing that miracles alone have any power to convert men’s souls, and to make them Christians. The idea is a complete delusion. To fancy, as some do, that if they saw something wonderful done before their eyes in confirmation of the Gospel, they would at once cast off all indecision and serve Christ, is a mere idle dream. It is the grace of the Spirit in our hearts, and not miracles, that our souls require. The Jews of our Lord’s day are a standing proof to mankind that men may see signs and wonders, and yet remain hard as stone. (J.C. Ryle, Expository Thoughts on John Vol.2, 213)
We should observe, for another thing, the blind ignorance with which God’s enemies often act and reason. These rulers of the Jews said to one another, “If we let this Christ alone we shall be ruined. If we do not stop His course, and make an end of His miracles, the Romans will interfere, and make an end of our nation.” Never, the event afterward proved, was there a more short-sighted and erring judgment than this. They rushed madly on the path they had chosen, and the very thing they feared came to pass. They did not leave our Lord alone, but crucified and slew Him. And what happened then? After a few years, the very calamity they had dreaded took place–the Roman armies did come, destroyed Jerusalem, burned the temple, and carried away the whole nation into captivity. (J.C. Ryle, Expository Thoughts on John Vol.2, 213-214)
We are told that many Jews “went up out of the country to Jerusalem, before the Passover, to purify themselves.” The most of them, it may be feared, neither knew nor cared anything about inward purity of heart. They made much ado about the washings, and fastings, and ascetic observances, which formed the essence of popular Jewish religion in our Lord’s time; and yet they were willing in a very few days to shed innocent blood. Strange as it may appear, these very sticklers for outward ceremonies were found ready to do the will of the Pharisees, and to put their own Messiah to a violent death. (J.C. Ryle, Expository Thoughts on John Vol.2, 214)
Let us settle it firmly in our minds that a religion which expends itself in zeal for outward formalities is utterly worthless in God’s sight. The purity that God desires to see is not the purity of bodily washing and fasting, of holy water and self-imposed asceticism, but purity of heart. External worship and ceremonialism may “satisfy the flesh,” but they do not tend to promote real godliness. The standard of Christ’s kingdom must be sought in the sermon on the Mount–“Blessed are the pure in heart, for they shall see God.” (Matt. 5:8; Col. 2:23.) (J.C. Ryle, Expository Thoughts on John Vol.2, 215)
But some of them went to the Pharisees – What a dreadful confirmation of that weighty truth, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead! (John Wesley, Wesley’s Notes on the Bible, 251)
The resurrection of Lazarus ought undoubtedly to have softened even hearts of stone; but there is no work of God which impiety will not infect and corrupt by the bitterness of its poison. (John Calvin, Commentary on John: Vol. 2, 365)
Impiety, though gross and manifest, is almost always accompanied by hypocrisy, and thus wraps itself in indirect evasions or subterfuges, so as to deceive under the semblance of virtue. (John Calvin, Commentary on John: Vol. 2, 367)
- Then one of them, named Caiaphas. It was a short consultation, for Caiaphas did not allow them to hesitate long. He holds out that there is but one way of purchasing safety, and that is, to slay an innocent man. To what a pitch of wickedness do men proceed, who, destitute of the fear of God, form their plans rather from the judgment of their flesh than from the word of God, and who confidently believe that they will derive advantage from that which is not permitted by the Author of every blessing. (John Calvin, Commentary on John: Vol. 2, 368)
John focuses on the cross as revelation, but here we see that he also affirms the cross as atonement. The cross as revelation alone leads to Gnosticism, as John discovered in his own communities, hence the emphasis in 1 John on the atonement aspect (1 Jn 2:2; 4:10, cf. Whitacre 1982:156-57). But those members of the community who headed off in gnostic directions were not true to John’s teaching in its fullness. John’s experience in his community is a cautionary tale. Each aspect of the Gospel needs to be in place, or some deformed shape will emerge. (Rodney A. Whitacre, The IVP New Testament Commentary Series: John, 297)
It may surprise you to learn that this is the end of the public ministry of Jesus when you see that we are only near the half-way mark in the Gospel of John. His public ministry, began when John the Baptist marked Him out as the Lamb of God. It concluded when He raised Lazarus from the dead. John, you see, spends almost as much time on the last forty-eight hours before His death as he does on the first thirty-two years, eleven months, three weeks, and five days of His life. As a matter of fact, this is the pattern shared by all the Gospel writers. They place the emphasis on the last eight days. There are eighty-nine chapters in the four Gospels. Four of these chapters cover the first thirty years of the life of Jesus and eighty-five chapters the last three years of His life. Of those eighty-five chapters, twenty-seven deal with the last eight days of His life. So about one-third of the Gospel records deal with the last few days and place the emphasis on the death and resurrection of Jesus Christ. (J. Vernon McGee, Thru The Bible Commentary Series, John, 202)
You would think that this crowning miracle would have turned these skeptics to Jesus, but it did not, Our Lord had said previously, you remember, “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16:31). (J. Vernon McGee, Thru The Bible Commentary Series, John, 202-203)
This is a diabolical group. The chief priests at this time were largely Sadducees who were the “liberals” in that they did not accept miracles or the supernatural—which included resurrection. The Pharisees were the religious conservatives and the political rightists of that day. The two parties were absolutely opposed to each other in every way, yet here they join together in their hatred of Jesus Christ and in their determination to put Him to death. (J. Vernon McGee, Thru The Bible Commentary Series, John, 203)
Since Caiaphas served as a high priest for eighteen years (a.d. 18 to 36), the expression that year refers to that one year in which Jesus was crucified. The office of high priest was originally instituted by God to be a lifetime position (Numbers 35:25); but the Romans did not want any one person to become too powerful, so they appointed high priests and placed a new one in position whenever they wanted. (Bruce B. Barton, Life Application Bible Commentary: John, 238)
God permits [evil leaders] to exercise power for a time. Though it may not seem so to those who suffer, all that happens is according to God’s timing and under his control. (Bruce B. Barton, Life Application Bible Commentary: John, 240)
The religious authorities find it impossible to dispute that Jesus is performing many miraculous signs, especially after the embarrassment they endured in their exchange with the man born blind who had been healed (ch. 9), and now after the public raising of Lazarus. But this does not prompt them to re-assess their stance toward Jesus. Rather, they express their fear that popular messianic expectations will be fired to fever pitch, and, with or without Jesus’ sanction, set off an uprising that would bring down the full weight of Rome upon their heads. (D. A. Carson, The Gospel According to John, 420)
Both Caiaphas and John understand Jesus’ death to be substitutionary: either Jesus dies, or the nation dies. ‘If He dies the nation lives. It is His life instead of theirs’ (Morris, p. 568). But while Caiaphas is thinking at the purely pollitical level, John invites his readers to think in terms of the Lamb of God who takes away the sin of the world (1:29,34). (D. A. Carson, The Gospel According to John, 422)
