Jn. 11:50. And you do not consider that it is better for us that one man should die for the people, than that the whole nation should perish.
Whereas some merely proposed as an opinion to put Christ to death, the high priest was so bloodthirsty that he openly, with bared head and boldly, pronounces the sentence upon Christ. He even reproaches the others for not understanding what is proper and not taking care to discern what is expedient. "You," he says, "know nothing at all, nor do you wish to understand, nor do you consider that it is better that one man should die and the whole nation be saved." He said this with a malicious intent. For the grace of the Spirit used his mouth for a prediction of the future, even though it did not touch his wicked heart.
Jn. 11:51. And this he said not of himself, but being high priest that year, he prophesied that Jesus would die for the nation,
Observe the power of the high priestly dignity, how it is full of the grace of the Spirit, even though those who bear it are unworthy. And I ask you, honor the high priests according to the dignity of the grace dwelling in them, and not according to their own will. Not only Caiaphas prophesies, but many other unworthy men also knew the future—for example, Pharaoh concerning the abundance and famine (Gen. 45:17–32), Nebuchadnezzar concerning the kingdoms and Christ (Dan. 2:28–45), and Balaam concerning Christ (Num. 24:17). Indeed, not everyone who prophesies can be called a prophet, but every prophet prophesies. Just as not everyone who does something medical is thereby a physician, but he who practices medicine by virtue of the medical profession can be a physician. Likewise, a righteous man is not one who merely does something just, but one who pursues righteousness according to what is said: "that which is altogether just shalt thou follow" (Deut. 16:20). So Caiaphas also prophesies, but not in the prophetic disposition of the Spirit, and therefore he is not a prophet.
See what power the Spirit has! It arranged things so that even from a wicked heart came words containing a wondrous prophecy. For when Christ died, all who believed from among the people were delivered from great and eternal punishment.
Jn. 11:52. And not only for the nation, but also to gather into one the scattered children of God.
And He died not for the Jewish nation only, but to gather into one the rest of the children of God as well, that is, the Gentiles. He calls the Gentiles children of God, and calls them so either with reference to the future, inasmuch as they were to become children of God, just as in another place He says "I have other sheep also" (Jn. 10:16), calling them so with reference to the future, or because He is the Father of all, having begotten us by the act of creation, and inasmuch as He honored us by creating us in His own image and likeness, just as the Apostle Paul, according to the account of the book of Acts (Acts 17:29), says in his discourse to the Athenians: "therefore, being the offspring of God." Thus, since man is a living being most exalted and godlike, every person is called a child of God.
So then, us who were scattered (for Satan in manifold ways separated people from one another and from God, disposing each to rage against his neighbor out of love for wealth and glory), Christ brought together into one, gathering us into one Church and under one yoke and making one body of those near and far, so that he who is in Rome would consider the inhabitants of India his own members and would confess Christ as the one Head of all.
Jn. 11:53. From that day on they resolved to kill Him.
This means that from that day they especially and definitively confirmed themselves in this intention. They had plotted murder even before this, but weakly, and the matter was more of a question than a decision, but now a final judgment and decisive verdict had been reached. Even before they "sought to kill Him" (John 5:18), and He Himself, exposing them, said "Why do you seek to kill Me?" (John 7:19).
Jn. 11:54. Jesus therefore no longer walked openly among the Jews,
From the sentence of the Jews the Lord withdraws not out of fear, but to teach us not to rush into dangers ourselves, even for the sake of piety, but if we are seized, to stand courageously, and if we are not taken, not to throw ourselves voluntarily into danger because of the uncertainty of the outcome.
Jn. 11:54. And He went from there to a region near the wilderness,
So, the Lord fittingly withdraws from them. For the word of God, proclaimed by the prophets, formerly walked openly among the Jews, but now it does so no longer, having withdrawn into the wilderness—the Church of the Gentiles, of which it is said that "the children of the desolate one are far more than the children of her who has a husband" (Isa. 54:1).
Jn. 11:54. Into a city called Ephraim, and there He remained with His disciples.
Nearby is Ephraim — the very wilderness. Ephraim means "fruitfulness"; Ephraim was the younger brother, Manasseh the elder. Manasseh means "forgetfulness." Thus, the Jewish people were the firstborn son of God, for it is said, "Israel is My son, My firstborn" (Exod. 4:22), but God forgot him; while Ephraim, that is, the fruitfulness from the Gentiles, the Lord made His second son. Thus, the Word, having left Judea, went out into the wilderness of Ephraim — the Church from the Gentiles, made fruitful by the Gospel.
Jn. 11:55. The Passover of the Jews was near, and many went up to Jerusalem from the country before the Passover, to purify themselves.
See how senseless the intention of the Jews is. They are not restrained from the malice of murder even during the time of the feast, but they resolved to commit murder and go up for purification. Those who had sinned willingly or unwillingly did not celebrate the Passover before being purified according to custom through washing, fasting, circumcision, and the offering of the prescribed sacrifices.
Jn. 11:56. They sought Jesus therefore, and spoke among themselves, as they stood in the temple: What think ye? Will He not come to the feast?
And they, the very best, who perform the purification, form a council against the Lord and say: "What do you think? Will He not come to the feast?" That is, He will certainly fall into our hands, and if nothing else, the time itself will lead Him into our nets. What malice! Whereas even open criminals ought to have been released for the feast, they plot against the Innocent One.
Jn. 11:57. Now the chief priests and the Pharisees had given a commandment, that if anyone knew where He was, he should report it, so that they might seize Him.
And if only common people did this, their bias would seem a matter of ignorance, but instead the Pharisees give the order to report Him and seize Him.