John 11:51–52

In the third place, before the acceptation of this overture be recorded, John doth interlace some remarke upon this opinion, Wherein, 1. He points forth the hand of God over-ruling him in bringing out such a discourse, v. 51. It is said, he spake this not of himselfe, but he prophesied, &c. The meaning is not, that he knew not what he would have been at in this opinion, or that he intended that by Christs death Israel should be indeed redeemed from sin, or intentionally prophesied of him. It is clear enough that he purposed nothing else, but to put Christ out of the way, that there might be no occasion for the Romans to fall upon the Nation. But the meaning is, that in giving his wicked counsel, to procure the safety of his Nation from the Romans by putting Christ to death; God over-ruled his tongue to bring out an Oracle, concerning his purpose to save his people by the death of Christ. 2. John enlargeth this prophecy which Cajaphas uttered unawares, ver. 52. shewing that, in Gods purpose, the benefits of Christs death were to be extended further then to the Nation of the Jewes only, even to all the elect, scattered through the world. It is further to be considered, that Johns saying, being high Priest, he prophesied, &c. doth make nothing at all for their opinion who assert the infallibility and assistance of the Spirit with Popes, even albeit they be wicked men, such as Cajaphas was, who yet being high Priest, did prophesie concerning the death of Christ. For, 1. They have not yet proven from Scripture, that their Popes have that warrand for their office, nor any of these diverse priviledges which the high Priest of the Jewes had. 2. The high Priests of the Jewes, even when they observed Gods order in coming to it, albeit sometimes some of them did prophesie, and for a time they had the extraordinary gift of Urim and Thummim, yet they fell in grosse errours; Aaron made the golden calfe, Urijah brought in an altar after the pattern of that in Damascus, 2 King. 16.10, 11. 3. Since this man came not in an orderly way to his office, if they will argue from this, it will follow that not only their Popes whom they account to be lawfully chosen, but even their Anti-popes, whom they condemne, must have the same priviledge of infallibility. 4. Such a prophecy as this doth indeed very well beseem them who sit in the Temple of God as gods, and yet are bitter enemies to Christ and his truth. For he did not intentionally bring forth any thing for Christs advantage, only God over-ruled his tongue in venting his wicked malice, that he should propound this Oracle. 5. His being high Priest, is added, not as a reason why he did prophesie (though some of them of old might have had revelations, and God may when he pleaseth, even employ a wicked man that way) but to shew that, because of his authority and place, which would readily incline the rest to follow him, therefore God over ruled his tongue, that he should bring forth no overture concerning Christ, but what was agreeable to his purpose in sending his Sonne into the world.

From these verses Learn, 1. Gods over-ruling hand can secure, that in the consultations of men, nothing shall be concluded concerning Christ or his Church, but what he hath appointed to be done; for, so did he over-rule this consultation, and Cajaphas his overture. See Act. 4.27, 28. 2. The more power and sway any wicked men have, the more we are bound to beleeve that the overruling hand and providence of God will set bound and limits to their consultations and conclusions, for the good of his Church; for, whereas it might be little regarded what others might say, whose opinions were of lesse weight, yet when the high Priest begins to speak, God overrules it, that he shall prophesie, and utter an Oracle. 3. In beleeving Gods providence watching for his peoples good, we are not to look to the intentions of men, nor to their malicious projects; But we ought to beleeve that, even in these, God overrules them to do nothing, but what is for good; for, he knew not that he was prophesieing, nor intended any such thing, but was letting out the bitterest of his malice against Christ, and yet even then he prophesied; God overruled his malicious counsel, that his purpose should be carried on thereby, and his tongue in uttering thereof, that it should be, in effect, an Oracle. 4. The Nation of the Jewes, as they had the first offer of the death of Christ, and of the benefits flowing therefrom; so they have a special interest therein, to be manifested in due time; for, it is an Oracle, that Jesus should die for that Nation, that is, his own in it. 5. Whatever be the interest of the Jewes in the Messiah and his sufferings; Yet Gods intentions in giving him to die, and the fruits of his death, do extend further then to that Nation; for, so doth John guard this, and not for that Nation only. And by his correcting of this, he intimates how sweet the calling of the Gentiles was to him, and therefore he will not have it omitted; and how sweet the death of Christ and benefits hereof were in his account, that he will not suffer that Cajaphas should speak thereof too disadvantageously, without correcting of him. 6. Albeit Christs death, and the benefits thereof, be extended to all Nations, yet not to all and every one in these Nations, but only to his own elect; for, they are the children of God only, for whom he dies. 7. Such as Christ hath died for, are by nature and in themselves, in as bad a condition as any, being scattered and separated from God and Christ, and from the Church, and one from another; for, they are scattered abroad, not so much in respect of place (though that was true also) for there is no gathering of them into one place; as in respect of their state and condition, whereof their being Gentiles, scattered up and down the world, was a badge and evidence, Eph. 2.11, 12, 13. 8. Whatever be the state and condition of Gods elect before conversion; Yet in respect of his decree and purpose, they are his children; As here they are called the children of God. 9. Such as are elected and redeemed by Christ, will be converted, and brought near into the society of the Church, if they have been Pagans by state, and gathered together with all the rest of his people in one head, that so they may make up one body; for, he shall gather together in one the children of God. 10. As Christ is the purchaser of Redemption for his elect, so he is the applier of his own purchase; and he who actually converts and brings them to enjoy the benefites of his death; for, it is he who shall gather them together in one.