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THE PROPHETIC COUNSEL OF CAIAPHAS
IT is often found that the people who are not humbled and converted by the Gospel, are irritated and incensed by it; and that, to justify their rejection of its truths, they become persecutors of those who preach it. When their prejudices are once excited, nothing will allay them. However exemplary a minister may be in his conduct, however benevolent in his purposes, however wise and discreet in his exertions, he cannot escape their censure, or ward off their hatred. Rather than he should pass without censure, the very best actions of his life shall be brought against him as grounds of accusation. The abundance of his labours and the success of his endeavours shall be reported as matters worthy of blame, and shall be made the grounds of inveterate persecution. It was thus when our blessed Lord himself ministered on earth. His wisdom or benevolence none can doubt: yet was he “a butt of contradiction [Note: Ó ç ì å ῖ ï í ἀ í ô é ë å ã ü ì å í ï í .]” to all around him. He had just wrought a stupendous miracle in raising from the grave a man who had been dead four days, and who, in that climate, must have begun to putrefy. Would any one suppose that this should give offence? yet behold, some who were present, went and made the miracle an occasion of grievous complaint; insomuch that the high-priest instantly convened a council, in order to concert measures for preventing a repetition of such offences in future. After some of the chief-priests had offered their opinions, the high-priest himself, in a very contemptuous and dictatorial tone, decided the point at once; and determined, that private, should give way to public, good: this, he said, common policy required; and therefore it was expedient to destroy the author of this benevolent act, lest the popularity which he had acquired by means of it, should excite the jealousy of the Roman government, and call down their vengeance on the whole nation. This advice was immediately, though not unanimously [Note: Luk_23:51.], agreed to; (for any argument will suffice, when prejudice is the judge;) and means were instantly adopted for executing the decree. But the text informs us, that this advice, pronounced as it was with oracular authority, was indeed an oracle; though it was dictated by God in a very different sense from that in which it was intended by Caiaphas. We shall therefore illustrate it in both points of view:
I. As intended by Caiaphas—
Caiaphas meant only, that, as the state would be (in his apprehension) endangered by the popularity of Jesus, common policy required that they should destroy him at once. But what advice was this to come from a minister of religion, yea, from God’s high-priest!
1. How unjust!
[Here was nothing criminal laid to the charge of our blessed Lord; yet was he to be treated as a criminal, and to be put to death as a malefactor. On what principle could this be justified. We do not hesitate to say, that nothing can warrant such a procedure. If a man think that he can benefit the State by exposing his own life, he is at liberty to do it; yea, every true Christian ought to be willing to “lay down his life for the brethren:” he should even account the sacrificing of his life in such a cause, to be rather a source of exultation and triumph, than of dread and sorrow [Note: 1Jn_3:16. Php_2:17.]. But no tribunal under heaven can take away the life of an innocent man: nor ought that which is radically unjust, ever to be sanctioned by legal authority.]
2. How impious!
[It was acknowledged by Caiaphas himself, that Jesus had wrought “miracles,” “many” miracles; and miracles of such a nature as to carry conviction with them to every beholder [Note: ver. 47, 48.]. Now these miracles proved to demonstration, that Jesus was sent by God himself: they were the broad seal of heaven attesting his Divine commission. What then was the advice, but a direct opposition to God himself? There was not so much as an attempt to cover the impiety: a fear of man’s displeasure was the avowed and only reason for the commission of it. To what a height of wickedness must that man have attained, who could offer such advice; and that council who could adopt it!]
3. How absurd!
[The Jewish history might have shewn the council, that the Romans could not prevail against them any further than God authorized and empowered them to do so. Consequently, if they looked no further than to their temporal happiness, it was their wisdom rather to conciliate the favour of God by doing what was right, than to provoke him to anger by murdering his dear Son. Yet, so infatuated were they, as to fear “the axe, rather than him that heweth therewith;” and to draw down the certain displeasure of the Almighty, rather than incur the danger of displeasing a worm like themselves. The event proved the folly of their choice: for the very means they used to avoid destruction, brought down destruction upon them, and that too from the very persons whose favour they had so impiously courted. In the space of forty years, God executed upon them the most signal vengeance: he inflicted upon them the judgment he had warned them of: and made use of the Roman armies “miserably to destroy those murderers, and to burn up their city [Note: Mat_21:38-41; Mat_22:7.].”]
But we are told that Caiaphas “spake this not of himself.” He meant indeed what he said; but his words bear a very different construction,
II. As dictated by God—
Since the Jews had been brought under the Roman yoke, the high priesthood, instead of being continued to the end of life, was changed as often as the interests of the Roman government appeared to require it. It now happened, that, notwithstanding Annas, the predecessor of Caiaphas, was yet alive, Caiaphas was high-priest. And, as God in former times had enabled the high-priests, by means of the Urim and Thummim, to declare his will, it pleased him now so to overrule the mind of Caiaphas, that he should utter a prophecy, when of himself he designed nothing more than to give the most impious advice. And though this was certainly a remarkable instance of God’s interposition, it was by no means singular: for none of the prophets fully understood the import of their own words [Note: Compare Psa_22:16-18. with 1Pe_1:10-12.]: some prophesied without any direct intention on their part [Note: 1Sa_10:10-12.]; and others, in words most opposite to their own wishes [Note: Num_22:38. with 24:10.].
In this prophecy he unwittingly declared,
1. The end of Christ’s death—
[Be astonished, O heavens! this inveterate enemy of Christ, at the very moment when he proposed that he should be put to death, proclaimed, that it was not for his own sins, but for the good of others! How careful was God to clear the innocence of his Son, when, in addition to this wretched pontiff, he stirred up Judas who betrayed him, and Pilate who condemned him, and one of the malefactors that suffered with him, and the centurion who superintended his execution, to unite their testimony to this effect! With this prophecy of Caiaphas agree those of Daniel and Isaiah, that “the Messiah was to be cut off, but not for himself [Note: Dan_9:26.];” that he was to be “wounded for our transgressions, and bruised for our iniquities [Note: Isa_53:5.].” Yes, “he died, the just for the unjust [Note: 1Pe_3:18.]:” he was a propitiation for our sins; and not for ours only, but also for the sins of the whole world [Note: 1Jn_2:2.].”]
2. The efficacy of it—
[Caiaphas intimated, that if this Jesus were put to death, all cause of fear would cease, and the whole nation would enjoy both peace and safety. Blessed truth! provided only we believe in Jesus: we then indeed have nothing to fear from those who have enslaved us, or from those who seek our ruin: sin, Satan, death, and hell shall all be disarmed of their power. The whole Israel of God, wheresoever “scattered,” are the nation of whom Caiaphas unwittingly spake: they are “a holy nation:” they are interested in all that Christ has done or suffered: they “are gathered into the one” great community; partakers of one heavenly nature; members of one mystical body; and heirs of one eternal glory [Note: Rev_5:9.]. Caiaphas, thy words are true; “they are tried to the uttermost;” that Jesus, whom thou persecutedst, “has by death destroyed death, and delivered those who were all their life-time subject to bondage [Note: Heb_2:14-15.].”]
Infer—
1. How mysterious is the providence of God!
[That act which was in itself the most atrocious that ever was committed, was in its effects the best! How deep a mystery! the life of the world secured by the death of God’s only Son! But so it is still: “God’s ways are in the great deep:” and the very efforts which are made by men and devils for the destruction of his people, are instrumental to their establishment and growth in grace. And the time shall come when all the saints shall see as much reason to bless God for the malice exercised towards themselves in particular, as now they see to adore him for the accomplishment of his word in and by the Lord Jesus.]
2. How rich his grace!
[For whom was it that Jesus died? it was “for that nation;” that nation that abused so many mercies, and persecuted so many prophets, and imbrued their hands in the blood of God’s only Son! Even Caiaphas himself, with all that were concerned in that unparalleled transaction, were free to accept of mercy, and, by the sprinkling of the blood of Christ upon their souls, to be cleansed from the guilt of shedding it. Nor are we excluded from the benefit. Whatever guilt we may have contracted, the way is open for us, if we desire reconciliation with our offended God: “Not one that comes to him shall ever be cast out.” Let this grace, this “exceedingly rich grace,” fill us with astonishment, and be now, as it certainly will be in the eternal world, the subject of our incessant praise.]