Matthew Poole Commentary - John 11:51 - 11:51

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Matthew Poole Commentary - John 11:51 - 11:51


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So far as this was a prophecy, he spake not of himself: take the words of Caiaphas in the sense that he spake them, they were such as might well enough come out of such a wretched mouth, speaking out of the abundance of a vile and wretched heart; Melius pereat unus quam unitas, That it was better that one man should die, let him be never so good, just, and innocent, than that for his sake mischief should come upon a nation. This was now suitable enough to the religion of such a high priest. But that in this (the words being capable of a double sense) Caiaphas should deliver a great truth, That this year one should die for the people; that is, The Messiah should be cut off, but not for himself, as we read, Dan_9:26; this was no more from himself, than the words which Balaam’s ass spake were from itself. The Spirit of prophecy sometimes fell upon wicked men; God revealed to Pharaoh and Nebuchadnezzar (both of whom were pagans) the things which he intended to do. There was a time also when Saul (though a man rejected of God) did also prophesy; and the worst of the princes of Judah had a use of the Urim and Thummim. So also here, Caiaphas, though a vile and wicked man, was here influenced by God to prophesy, and speak an oracle. Nor are those words,



being high priest that year, superfluously put in; for it being consistent with the holiness of God, sometimes to make use of the tongues of the worst of men to declare his will, it seems agreeable to the wisdom of God in doing it, to make use of principal men, they being persons whose words are most likely to be regarded, and so make impression upon people. The papists would from hence infer the infallibility of the pope, because he is the high priest: but they ought to prove:



1. That the office of the pope hath any foundation in the word of God.



2. That this was a gift given to particular priests, and at particular times; for the Jewish high priests were fallible enough ordinarily; witness Aaron’s making the golden calf, and Urijah the altar after the pattern of Damascus, 2Ki_16:10,11.



The words, being high priest, are not given as a reason why Caiaphas prophesied, though they are a good reason why God was pleased to choose his tongue, and overrule it beyond his own thoughts and intentions, to serve his design in this revelation. He did not prophesy intentionally, as designing such a thing, only materially: the matter of his words were indeed a Divine revelation, though his intention and scope was fit for none but a base, carnal politician. God made him a prophet in what he said, though he meant not so.