John 11 50

John 11:50 kjv

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.

John 11:50 nkjv

nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish."

John 11:50 niv

You do not realize that it is better for you that one man die for the people than that the whole nation perish."

John 11:50 esv

Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish."

John 11:50 nlt

You don't realize that it's better for you that one man should die for the people than for the whole nation to be destroyed."

John 11 verses

John 11 50 Meaning

John 11:50 captures the High Priest Caiaphas's pragmatic, politically motivated counsel to the Sanhedrin regarding Jesus. He argues that it is advantageous for the Jewish leadership and nation that one man (Jesus) should die to prevent the Roman authorities from intervening and destroying the entire nation. Unbeknownst to Caiaphas, his words carried a profound prophetic meaning: Jesus would indeed die not only for the Jewish nation, but also to gather into one the scattered children of God, offering a substitutionary atonement for all humanity.

John 11 50 Context

The immediate context of John 11:50 is the Sanhedrin's emergency meeting convened after Jesus's widely reported miracle of raising Lazarus from the dead. This event, visible and undeniable, greatly intensified the Jewish leadership's fear that Jesus's growing following would provoke Roman intervention. They worried that Rome, ever watchful for insurrection, would retaliate by crushing the Jewish people, destroying their Temple, and stripping away any remaining autonomy ("take away both our place and our nation," John 11:48).

Caiaphas, the High Priest, speaks from a position of political authority and a desire to maintain the delicate balance of power under Roman occupation. His words reflect a purely pragmatic and cynical assessment, valuing the perceived political stability and survival of the institution (the Sanhedrin) and the nation over the life of an individual whom they viewed as a threat to their established order. The high priest during that time was not just a religious leader but also a chief political figure responsible for civil order, hence the emphasis on preventing national ruin. His statement, delivered in exasperation at the perceived indecision of the council, ironically and tragically foretells the very mechanism of God's redemptive plan.

John 11 50 Word analysis

• nor consider (οὐδὲ διαλογίζεσθε - oude dialogizesthe): The High Priest expresses exasperation at the other leaders' inability or refusal to grasp the 'obvious' political solution. It suggests a lack of intelligent, thoughtful deliberation, and critical moral judgment on their part.
• that it is expedient (συμφέρει - sympherei): From syn (together) and pherō (to carry or bring). This word signifies what is useful, advantageous, profitable, or beneficial. Caiaphas presents a purely utilitarian, politically shrewd calculation. It underscores a focus on pragmatism over righteousness or justice.
• for us (ἡμῖν - hēmin): Emphasizes the self-interest of the Sanhedrin. The concern is primarily for their own status, power, and preservation of their existing societal structure, which they associate with the nation's well-being.
• that one man (ἕνα ἄνθρωπον - hena anthrōpon): Refers dismissively to Jesus. He is depersonalized, reduced to an expendable individual. This ignores His unique divine claims and spiritual significance, treating Him merely as a political irritant.
• should die (ἀποθανεῖν - apothanein): The act of death, specifically suggesting a judicial execution. It's presented as a necessary evil or a calculated sacrifice.
• for the people (ὑπὲρ τοῦ λαοῦ - hyper tou laou): The preposition hyper can mean "on behalf of," or "for the benefit of." Crucially, in a theological context, especially with "to die," it strongly implies substitution, i.e., "instead of." Caiaphas meant "for the political preservation of the nation." John interprets it as "Jesus dying as a substitute for the nation's spiritual judgment." The laos here refers specifically to the Jewish people as a chosen ethnic and religious body.
• and not that (μὴ ἀπόληται - mē apolētai): This marks a strong contrast, indicating an undesired alternative that must be prevented.
• the whole nation (ὅλον τὸ ἔθνος - holon to ethnos): Ethnos refers to a distinct people or ethnic group, often implying a national identity with political connotations. The High Priest fears the complete political and possibly physical annihilation of the Jewish people as a distinct entity by the Romans.
• should perish (ἀπόληται - apolytai): To be destroyed, ruined, lost, or to come to naught. Caiaphas's fear was of political ruin and perhaps physical devastation under Roman subjugation, echoing the fears after previous rebellions or during foreign occupation.

John 11 50 Bonus section

The unwitting prophetic nature of Caiaphas's statement is significant. The High Priest's office, traditionally responsible for seeking God's will for the nation, was here used by God to pronounce a truth despite the priest's personal lack of faith or corrupt motives. This illustrates that God can speak through instruments regardless of their personal character, underscoring His sovereignty over all human endeavors, even wicked ones. It parallels Old Testament instances where prophets spoke words they themselves didn't fully comprehend or that were contrary to their personal wishes (e.g., Balaam). This instance particularly highlights the tension between human will and divine purpose, demonstrating that God's plan ultimately triumphs over human plotting.

John 11 50 Commentary

John 11:50 presents a poignant illustration of divine irony and sovereignty. Caiaphas, blinded by political expediency and fear of Roman reprisal, articulated a cruel pragmatic solution: the sacrifice of one man (Jesus) to safeguard the Jewish nation. His primary concern was to prevent the Romans from dismantling their existing social and religious structures due to Jesus's popularity. He believed that killing Jesus would avert national calamity.

However, John's subsequent commentary (Jn 11:51-52) reveals that Caiaphas, by virtue of his office as High Priest, unknowingly prophesied God's ultimate redemptive plan. The death of Jesus was indeed "for the people" – but not merely for the temporal political survival of Judea, which ironically perished anyway in AD 70. Instead, Jesus died as the sacrificial Lamb (Jn 1:29) to atone for the sins of His people and, ultimately, to gather all of God's scattered children—Jew and Gentile—into one family.

Caiaphas's cynical political maneuver became the divinely ordained means of salvation. This verse profoundly underscores that even human wickedness and political manipulation can be incorporated into God's sovereign plan to achieve His righteous purposes. The "one man" died, not to save their political system, but to offer eternal life, fulfilling the essence of substitutionary atonement and gathering a spiritual nation for Himself.