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We have here recorded the witness of the earthly to the heavenly High Priest, of human guile to superhuman innocence and goodness, of worldly policy to disinterested benevolence; of personal, selfish ambition to Divine and ardent love. The Sanhedrin as a whole had testified to the reality of our Lord's miracles; Caiaphas here testified to the sacrificial offering and the world-wide mediation of Christ. And it may be noted that, not long after, Pilate bore witness to his Divine royalty.

I. THE INTENTION OF CAIAPHAS IN HIS PREDICTION OF CHRIST'S VICARIOUS DEATH. To understand this we must notice:

1. The character of the high priest himself. Caiaphas was a Sadducee, who is said to have bought his sacred office; he was the nominee of the Roman authorities, and acted in public business under the influence of Annas, his father-in-law. We do not wrong him in deeming him pre-eminently a politician, whose aim was the maintenance of the existing order of things, and the repression of any popular display of feeling, and especially any symptom of disaffection or disorder.

2. The position of Jesus at this critical period of his ministry. His miracles, and especially the raising of Lazarus, had produced a great impression; the courage and hopes of his adherents were raised; the number of his disciples and admirers was increasing, and consequently the fears of his enemies were aroused, and their hatred was intensified. Jesus was the great Figure in the view of all classes of the people. The hopes of some and the fears of others centered in the Prophet of Nazareth.

3. Such being the character of the high priest, and such the position occupied by Jesus in the public estimation, it is evident what was the meaning of the remarkable language which Caiaphas used. In their hearts, the Jewish leaders would have rejoiced if a great Deliverer, such as they expected their Messiah to be, had risen up among them - had emancipated Israel from a foreign yoke, and had provided for themselves posts of honor and power under the new dynasty. But they saw that Jesus was not the Deliverer they hoped for. They thought it likely that his preaching and teaching might lead to insurrection, which the Romans would certainly repress with severity. They preferred to retain such self-government as still lingered among them, such dignity and honors as were still allowed them, rather than risk the repression, the humiliation, the subjection, to which an unsuccessful insurrection would lead. Hence, the counsel of Caiaphas. He was for immediate, stringent, and violent measures. Having no sympathy with the profound teaching and spiritual aims of Jesus, looking upon religion only in the light of statecraft, Caiaphas advocated the ruthless destruction of him who was the occasion of so much anxiety and selfish fear. His policy was to crush Jesus, to propitiate the Romans, and to keep his own position until the advent of the expected Deliverer. Let the innocent Jesus be sacrificed; but let the nation be saved, or rather the rulers, who ever thought more of themselves than of those whom they governed. After all, Jesus was but one, and they were many. With no care for truth, for righteousness, for religion, for God, the degenerate leaders of the chosen people sacrificed to worldly policy him whom the Father had consecrated and sent into the world.

II. THE INTENTION OF GOD, PUTTING A DEEPER MEANING INTO THE PREDICTION OF CAIAPHAS. It is true that genius often utters language which is susceptible of a meaning far deeper than appears on the surface. But according to the interpretation of the evangelist, Caiaphas, being high priest during that memorable year of sacrifice, was prophetically guided or overruled in his language. Thus it was foretold:

1. That Jesus's death should have a bearing upon others. It is true that no man dieth unto himself. But Jesus so lived and so died as to secure the salvation of those whose nature he assumed. For others he lived, and for others he died.

2. That Jesus should die for his own nation. He came to his own. He was sent to the lost sheep of the house of Israel. And though he was rejected and cast out, he did not die in vain, as far as his own people were concerned, The first converts made after his ascension were for the most part Jews. The apostles were themselves Hebrews, and some of them were ministers to the circumcision. True, the nation as a whole refused the Savior, and for that refusal they suffered the most terrible disasters. But their fall was the rise of the Gentiles, and the time is yet to come when the Jews shall be gathered in.

3. That Jesus should die for the spiritual Israel. "Not for that nation only." To this conception Caiaphas could not rise; but St. John, by Divine inspiration, read this meaning into his words. No doubt, St. Paul did very much to enlarge the general conception entertained regarding the objects of Christ's mission to earth. He showed how Christ had broken down the middle wall of partition, and had made of Jew and Gentile "one new humanity." Thus the mystery which had been hidden was disclosed; that the salvation of God is for all, irrespective of race and privilege. The text makes it manifest that, in this view of Christianity, St. John was in perfect sympathy with the apostle of the Gentiles.

4. That the death of Jesus should issue in the union in Christ of all the scattered children of God. This fifty-second verse is one of the sublimest in the whole compass of revelation. Not only shall the children of the Jewish dispersion be reunited. All lowly, faithful, prayerful, obedient hearts in every land shall come under the mighty sway of Christ's precious cross. Christ is the divinely appointed head of the ransomed race; in him its true unity shall be realized, and in him the benevolent purposes of the Father shall be completely and eternally fulfilled. - T.

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KJV: And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

WEB: But a certain one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all,