CHRYSOSTOM . (Hom. lxiv) When they hesitated, and asked, What do we? one of them gave most cruel and shameless advice, viz. Caiaphas, who was1 High Priest that same year.
AUGUSTINE . (Tr. xlix) How is it that he is called the High Priest of that year, when God appointed one hereditary High Priest? This was owing to the ambition and contention of parties amongst the Jews themselves, which had ended in the appointment of several High Priests, who took the office in turn, year by year. And sometimes even there seems to have been more than one in office.
ALCUIN . Of this Caiaphas Josephus relates, that he bought the priesthood for a year, for a certain sum.
ORIGEN . (t. xxx. c. 12.) a The character of Caiaphas is shewn by his being called the High Priest of that same year; the year, viz. in which our Saviour suffered. Being the High Priest that same year, he 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. (non occ.). i. e. Ye sit still, and give no attention. Attend to me. So insignificant a thing as the life of one man may surely be made a sacrifice for the safety of the state.
THEOPHYLACT . He said this with a bad intention, yet the Holy Spirit used his mouth as the vehicle of a prophecy: And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation.
ORIGEN . (tom. xxviii. c. 12.) Not every one that prophesieth is a prophet; as not every one that does a just action is just, he, for example, that does one for vainglory. Caiaphas prophesied without being a prophet, as did Balaam. Perhaps some will deny that Caiaphas prophesied by the Holy Spirit, on the ground that evil spirits may bear witness to Christ, as the one in Luke, who says, I know Thee who Thou art, the Holy One of God; (Luke 4:34) the intention of Caiaphas too being not to induce his hearers to believe on Him, but to excite them to kill Him. (c. 14.). It is expedient for us. Is this part of his prophecy true or false? If it is true, then those who contended against Jesus in the council, since Jesus died for the people, and they participate in the advantage of His death, are saved. This you say is absurd; and thence argue that the prophecy is false, and, if false, not dictated by the Holy Spirit, since the Holy Spirit does not lie. On the other side it is argued, for the truth of the prophecy, that these words only meant that He by the grace of God should taste death for all men; (Heb. 2:9) that He is the Saviour of all men, specially of them that believe. (1 Tim. 4:10) And in the same way the former part of the speech, Ye know nothing at all, is made out to be an assertion of the truth. They knew nothing of Jesus, who did not know that He was truth, wisdom, justice, and peace. And again, That one MAN. should die for the people. It was as man that He died for the people: in so far as He is the image of the invisible God, He was incapable of death. And He died for the people, in that He took upon Himself, made away with, blotted out the sins of the whole world. (c. 15.). And this spake he not of himself. Hence we see, what men say sometimes proceeds from themselves, sometimes from the influence of some power upon them. In the latter case though they may not be taken quite out of themselves, and in a certain sense go along with their own words, yet they do not go along with the meaning of them. Thus Caiaphas says nothing of himself; and therefore does not interpret his own prophcey, because he does not understand it. Thus Paul too speaks of some teachers of the law, who understand neither what they say, nor whereof they affirm. (1 Tim. 1:7)
AUGUSTINE . (Tr. xlix. 27.) We learn hence that even bad men may foretell things to come by the spirit of prophecy, which power the Evangelist ascribes to a divine sacrament, he being Pontifex, i. e. High Priest.
CHRYSOSTOM . (Hom. lxv. 1) See the great virtue of the Holy Spirit, in drawing forth a prophecy from a wicked man. And see too the virtue of the pontifical office, which made him, though an unworthy High Priest, unconsciously prophesy. Divine grace only used his mouth; it touched not his corrupt heart.
AUGUSTINE . (Tr. xlix. 27) Caiaphas prophesied of the Jewish nation alone; in which nation were the sheep, of which our Lord says, I am not sent but unto the lost sheep of the house of Israel. (Matt. 15:34) But the Evangelist knew that there were other sheep, not of this fold, which were to be brought in, and therefore adds, And not for that nation only, but also that He should gather together in one the children of God that were scattered abroad; i. e. those who were predestined to be so: for as yet there were neither sheep, nor children of God.
GREGORY . (vi. Moral.) His persecutors accomplished this wicked purpose, and put Him to death, thinking to extinguish the devotion of His followers; but faith grew from the very thing which these cruel and unbelieving men thought would destroy it. That which human cruelty had executed against Him, He turned to the purposes of His mercy.
ORIGEN . (tom. xxviii. c. 17.) Inflamed by the speech of Caiaphas, they determined on killing our Lord: Then from that day forth they took counsel together to put Him to death. Was this then the work of the Holy Spirit, as well as the former, or was it another spirit which did both first speak by the mouth of a wicked man, and then excite others like him to kill Christ? Answer: It is not necessary that both should be the work of the same spirit. As some turn the Scriptures themselves, which were given for our good, to the support of bad doctrines; so this true prophecy respecting our Saviour was understood in a wrong sense, as if it were a call to put Him to death.
CHRYSOSTOM . (Hom. lxv. 1) They sought before to kill Him; now their resolution was confirmed.
11:54–57
54. 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.
55. And the Jews’ passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves.
56. 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?
57. 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.
ORIGEN . (t. xxviii. 18.) After this resolution of the Chief Priests and Pharisees, Jesus was more cautious in shewing Himself among the Jews, and retired to remote parts, and avoided populous places: Jesus therefore walked no more openly among the Jews; but went thence into a country near to the wilderness, into a city called Ephraim.
AUGUSTINE . (Tr. xlix. 28) Not that His power had failed Him; for, had He pleased, He might still have walked openly among the Jews, and they done nothing to Him. But He wished to shew the disciples, by His own example, that believers did not sin by retiring out of the sight of their persecutors, and hiding themselves from the fury of the wicked, rather than inflame that fury by their presence.
ORIGEN . (t. xxviii. 18.) It is praiseworthy, when struggles are at hand, not to avoid confession, or refuse to suffer death for the truth’s sake. And it is no less praiseworthy now to avoid giving occasion for such trial. Which we should take care to do, not only on account of the uncertainty of the event of a trial in our own case, but also not to be the occasion of increasing the impiety and guilt of others. For he who is the cause of sin in another, shall be punished. If we do not avoid our persecutor, when we have the opportunity, we make ourselves responsible for his offence. But our Lord not only retired Himself, but to remove all occasion of offence from His persecutors, took His disciples with Him: And there stayed with His disciples.
CHRYSOSTOM . (Hom. lxv. 2) How must it have troubled the disciples to see Him save Himself by merely human means? Whileall were rejoicing and keeping the feast, they remained hid, and in danger. Yet they continued with Him; as we read in Luke, Ye are they which have continued with Me in My temptations. (Luke 22:28)
ORIGEN . (t. xxviii. c. 19.) Mystically, Jesus walked openly among the Jews, when the Word of God used to come to them by the Prophets. But this Word ceased, i. e. Jesus went thence. (Is. 54:1) And He went to that town near the wilderness, whereof Isaiah says, More are the children of the desolate, than the children of the married wife. Ephraim signifies fertility. Ephraim was the younger brother of Manasses: Manasses stands for the elder people forgotten; the word Manasses meaning forgotten. When the elder people were forgotten and passed over, there came an abundant harvest from the Gentiles. Our Lord left the Jews, and went forth into a country—the whole world—near the wilderness, the deserted Church1, to Ephraim, the fruitful city; and there continues with His disciples up to this day.
AUGUSTINE . (Tr. l. 2) He who came from heaven to suffer, wished to draw near the place of His Passion, His hour being now at hand: And the Jews’ passover was nigh at hand. That passover they had resolved to celebrate by shedding our Lord’s blood; the blood which consecrated the Passover, the blood of the Lamb. The Law obliged every one to go up to the feast: And many went out of the country up to Jerusalem before the passover to purify them. But ours is the true Passover; the Jewish one was a shadow. The Jews held their passover in the dark, we in the light: their posts were stained with the blood of a slain animal, our foreheads are signed with the blood of Christ.
THEOPHYLACT . They went up before the passover, to be purified. For whoever had sinned willingly or unwillingly could not keep the passover, unless they were first purified by washings, fastings, and shaving of the head, and also offering certain stated oblations. While engaged in these purifications, they were plotting our Lord’s death: 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?
CHRYSOSTOM . (Hom. lxv) They lay in wait for Him at the passover, and made the feast time the time of His death.