Seeing Without Believing
John 11:46-57
There are some things in life that you can be neutral about, but Jesus is not one of them, “A number of years ago a lady was invited by a friend to go to a gospel meeting. She replied, “I am afraid to go for fear that I will get converted.” Imagine. She was afraid she might get straightened out with God. On another occasion a minister said to a certain woman in his congregation, “I haven't seen your husband lately. Has he lost interest in the gospel? She answered, “Well, he is afraid to come; for when he comes and hears the Word, it takes him nearly two weeks to get over it.” [James Montgomery Boice. “The Gospel of John.” (Grand Rapids: Zondervan, 1985) pp. 779-780]
In our study of John’s gospel Jesus has just raised Lazarus back to life after being dead for four days. This incredible miracle was witnessed by numerous people and therefore could not be denied. The miracle of the raising of Lazarus back to life was a polarizing moment in history. Those that witnessed the event were left to decide; would they believe in Jesus or would they fail to believe. Would they become his followers or His enemies?
First, The Choice To Be Made. (11:45-46)
Two groups of people left the cemetery following the rising of Lazarus. One group headed back to Bethany to the home of Mary and Martha to celebrate this marvelous miracle. The other group took the road to Jerusalem to report to the Pharisees.
• The Reaction of Faith. (v. 45)
What a sad contrast. John 11:45 ended the story of the raising of Lazarus by saying “then many of the Jews who had come to Mary and had seen the things Jesus did believe.” Many, but not all. Sadly, seeing is not always believing, as this group of "some" testify! They had just witnessed a miracle that only God could do and yet they refused to believe Jesus was the Messiah.
There is a saying that we are all familiar with, “Seeing Is Believing!” but that is not always true. Sometimes religious skeptics will say, “Show we enough proof and I will believe!” But even if they saw a genuine miracle they would look for some natural explanation or find some other reason to continue in unbelief.
But in John’s Gospel account he recorded seven miraculous signs that Jesus performed during His ministry. John said that he had recorded these signs “so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” (20:31) But not all that saw Jesus’ miracles in person believed in Him, just as not all today who read the eyewitness accounts of Jesus’ miracles in the Gospels believe in Him. The barrier to faith is that we love our sin.
The Apostle Paul points out in Romans 1:18-20 that although all people are given sufficient evidence of the existence and power of God instead of believing they actually suppress the truth. Paul says, “Because that which may be known of God is manifest in them, for God has shown it to them. (20) For the invisible things of him from creation of the world are clearly seen, beings understood by the things that are made, even his eternal power and Godhead, so that they are without excuse.” (Rom. 1:19-20)
There is evidence of intricate design in all of creation, from the molecular to the global level. But unbelief not only fails to accept the evidence but actually suppresses that evidence due to the hard-ness of human heart. For if one recognizes that God exists and created all things, then sinners know that they’re in big trouble. Because they do not want to be accountable to an all-powerful God they invent other explanations like Evolution to avoid the reality of God so that they can continue in sin.
• A Reaction of Unbelief. (v. 46)
“But some of them went away to the Pharisees and told them the things Jesus did.”
What an interesting little word “but” is, it always means you have turned a corner; things are not quite the same. Men are free to choose, but they are not free to choose the consequences of that choice. The point is that each individual made a choice and no one forced to make that decision. This was a reaction of unbelief although John does not say so explicitly. They make no statement they just rush off to inform Jesus’ known enemies.
Of all the miracles that Jesus had performed, the raising of Lazarus from the dead should have caused the Jewish leadership to accept that Jesus was indeed the promised Messiah, the son of God.
Their response reminds one of the responses found in the book of Revelation when divine judgement is being poured out on the Earth humanity's response even though they can discern without question that it is God sending the judgement and yet what is their response? John describes it writing that "men were scorched with fierce heat; and they blasphemed the name of God Who has the power over these plagues (they knew exactly who was behind the scenes!); and they did not repent, so as to give Him glory." (Rev 16:9). We see belief in John 11:45 and unbelief in Jn 11:46. This in the response of all humanity response to Jesus in miniature. Once again, we see that Jesus divides all humanity even as He did on the cross between two criminals, one saved and the other lost.
The Choice To Be Made and…
Second, The Council that was Formed. (11:47-48)
Then the chief priests and the Pharisees gathered a council and said, “What shall we do? For this Man works many signs. (48) If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation.”
When it says they “gathered a council” although it would have been unofficial, it was a meeting of the Sanhedrin. The Sanhedrin was a religious supreme court of sorts – composed of 70 members divided between the Pharisees and Sadducees and led by the Hight Priest. This is probably a hastily convened gathering in an emergency session because they are convinced that drastic action is necessary. John’s source for the account of what occurred in this council would perhaps be Joseph of Arimathea or Nicodemus or some other member of the Sanhedrin who later became a Christian.
This council is interesting in several respects. First, the Pharisees and Sadducees are rivals at best and enemies at worst. They don’t agree on much either politically or religiously. It is remarkable they are in agreement; it would be much like the Democrats and the Republicans agreeing to work together. Apparently, it would require extraordinary circumstances. The only thing they agree on is that something has to be done about Jesus.
So, we have a religious body of seventy men convened to try to decide how to deal with Jesus. You would think they might consult some Old Testament Scripture to try and determine if Jesus was who He say He is. But we find no evidence that they did. Rather than asking, “Is Jesus truly the Messiah?” They asked, “What shall we do” (v. 47) or “How can we stop Him?”
It is interesting that they do not contest the reality of the miracles. But the Sanhedrin saw the fact of Jesus’ miracles as a problem. Not just a problem, but a BIG problem because Jesus was doing “many” miracles.
This is at least the third significant sign Jesus carried out before the Jewish leaders - (1) lame man healed (Jn 5:1-14) and (2) a man born blind healed (Jn 9:1-34). They rejected both of these miracles, because Jesus had performed both on the Sabbath! Lazarus however was not raised on the Sabbath so now they need a new excuse.
The nature of their opposition changed. At first, they opposed Jesus because they were not convinced that He was the Messiah. Now they opposed Jesus because they were convinced that He was the Messiah.
They now make several assumptions. First, they believe that if they do not act and let Jesus go one like this “everyone will believe in Him” (v. 48) It would seem that the religious leaders knew the logical response to the witness of the works of Jesus was to “believe in Him” and they feared more and more would do so.
The second assumption is that as Jesus attracted more and more followers the Romans will perceive this as a threat and will come down hard on Israel with the result of loss of the Temple, their place of authority and the degree of self- governing that Israel now enjoys.
One commentator said, “God and Scripture did not figure at all into their reasoning. There was no appeal to truth, no evidence of spiritual commitment to the God of their fathers, but only policy and politics, power and position… there was in fact no place for truth.” [Gordon J. Keddle. “A Study Commentary on John.” 2 vols. (Darlington; UK Evangelical press, 2001) 1:441]
“They represent the kind of religion that is interested in erecting financial and political empires, but little concerned with real saving power. Jesus is always a threat to such religion. Jesus demands a radical commitment to the Word and power or God. He calls us to risk losing every-thing in this world for the sake of his kingdom: indeed, he calls us to take up the cross and die to sin and self and follow him. That is a very different form of religion from that with which most people are comfortable.” [Richard. D Philips. “John” Vol. 2. (Phillipsburg, NJ: P& R Pub., 2014) p. 63]
The Council that was Formed and…
Third, The Conclusion that was Drawn. (11:49-53)
“And one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all, (50) 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.” (51) Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, (52) and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad. (53) “Then, from that day on, they plotted to put Him to death.”
First, let’s consider the central player- a man named Caiaphas. He is a prominent and successful man and corrupt man, married to the daughter of the previous High Priest, Annas. Caiaphas was not a religious man even though he was the High Priest – he was at a best an unprincipled politician. He belonged to the party of the Sadducees. And thus, he did not believe in anything supernatural, denied the existence of angels or life after death.
• The Evil of Expediency. (v. 50)
Under the guise of doing what was best for the nation, Caiaphas recommended a “the ends justify the means” solution. He says, “It is expedient for us that one man should die for the people, and not that the whole nation should perish.” (v. 50) Caiaphas thought logically but not morally. Caiaphas meant it was better to kill Jesus than risk angering the Romans. Caiaphas tries to put a more politically correct spin on his desire to kill Jesus to make it look like the right thing to do. Even Caiaphas is forced to say, “It is expedient” not “it is right.” The prophet Isaiah warns, “Woe to those who call evil good and good evil; Who put darkness light and light for darkness; Who put bitter for sweet and sweet for bitter.” (Isaiah 5:20)
But we do the same thing in our day when we justify sin with some pious excuse. When we justify abortion by saying, “It’s better not to bring a child into the world if they are unwanted.” Better for whom? The end justifies the means – and it’s -worse when we use pious sounding reasons to justify sin. But despite his pious reasoning by putting Jesus to death, Caiaphas did not secure Jerusalem’s safety but rather ensured its destruction.
• Unwitting prophecy. (v. 51)
Caiaphas “prophesied that Jesus would die for the nation: Caiaphas gave an unconscious prophecy and that prophecy was greater than he could have ever imagined. John makes a point of informing us that Caiaphas not only without knowing foretold of Jesus death’ but why he would die and prophesied the vicarious atoning nature of Christ death. Vicarious signifies that Jesus died in the place of others – He gave himself in payment for man’s sin. The prophet Isaiah wrote, “He was wounded for our transgression; he was crushed for our iniquities; upon him was the chastisement that brought our peace, and with his stripes we are healed. All we like sheep have gone astray; we have turned -everyone to his own way’ and the LORD has laid on him the iniquity of us all.” (Isa. 53:5-6)
The prophecy also stated that death of Jesus would also “gather together in one the children of God who are scattered abroad.” These would be sheep of another fold Jesus had previously spoken of (John 10:16).
When it says in verse fifty-one that Caiaphas did not say that Jesus must die for nation “on his own authority” it does not mean that he was not responsible for saying it. Caiaphas meant to say it. Obviously, Caiaphas had his own purposes in mind when he said it. Nor does it mean that God put words into his mouth, but rather that God took Caiaphas’ plan and turned it for His own purposes. Caiaphas thought he was being ingenious to have Jesus killed so that the people might be saved. He had no idea, that the plan he spoke that day was already God’s plan. In the book of Revelation, we are told that Jesus is the “Lamb slain from the foundation of the world.” (Rev. 13:8)
As evil as he was, God honored not the man but the office and used His High Priest to point out the final Passover lamb, who would indeed be sacrificed for the sake of the whole nation. But infinitely more important He died as sacrifice for all mankind’s sin. In the greatest irony, Caiaphas had spoken the truth, although with a meaning he neither intended nor understood.
One writer comments, “What irony! What tragedy! For this was the year in which the High Priest forever” came and stood by the earthly High Priest – the reality and the shadow – and by his sacrifice of Himself for sin emptied the earthly priesthood and earthly sacrifices of all validity. And Caiaphas did not even know it!” [Boice. p. 784]
In the end Caiaphas’ advice won out, for in verse fifty- three we read, “Then from that day on they plotted to put Him to death.” Before it was mostly lesser religious officials who wanted Jesus dead. At this point the men with real political power decided to murder Jesus. The time was now short until the death of Jesus. It was no longer a question of “if” but how they would kill Jesus. Caiaphas in fact goes after Jesus with an unparall-elled intensity and ruthlessness. When finally, he gets his hands on Jesus…he holds an unlawful night trial in his own home., he produces false witnesses to testify of Jesus’ guilt, and he has Jesus blind-folded and beaten before being taken away to Pilate for judgement.
The Conclusion that was Drawn and…
Fourth, The Consequences of their Choices. (11:54-57)
“Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples. (55) And the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves. (56) Then they sought Jesus, and spoke among themselves as they stood in the temple, “What do you think—that He will not come to the feast?” (57) Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize him.”
Boice comments that “You cannot frustrate God. You can oppose Him but only you will pay the consequences as these men did.” [Boice. p. 781]
The Bible says, “Many are the plans in the mind of man, but it is the purpose of the LORD that will be established.” (Proverbs 19:21) Verse fifty-four states, Therefore Jesus no longer walked openly among the Jews.” Jesus avoided conflict with the religious leaders for the time being, but not out of fear. There was no reason for further interaction, their minds were made up. The next time Jesus encounters the religious authorities in the Temple it would be in His official capacity.
Chapter eleven closes John’s report on the signs (miracles) that Jesus performed and now turns to the story of that last and most eventful week in Christ’s ministry. Jesus knowing that plans of religious leaders and also knowing the timing of God left Jerusalem area to go to a place where He could spend time with His Disciples (v. 54).
• Sympathetic but Uncommitted. (v. 55)
Because the time for the feast of the Passover was approaching people were making their way to Jerusalem to make preparations. And John tells us as the people gathered in the Temple or in the street they asked each other, “What do you think? Where is Jesus? Do think He will come to Jerusalem for Passover?” I think the common conclusion may have been, “Of course He will not come, with things as they are no one in their right minds will come.” The common people had not yet set themselves in opposition to Jesus but neither had they come out for Him.
But God had not only a plan for Jesus, but He also had a timetable. Verse fifty-five says that the Passover of the Jews was at hand. The Passover was the biggest event on the Jewish calendar. When the Israelites were slaves in Egypt, before the last and final plague (the plague of the first born), God gave His people instructions. They were to sacrifice a lamb, and the blood of the lamb was to be applied on the mantle of the door of their home. That night, an angel of death passed through the land. In every home, the first-born son died. But where the blood was applied, that family was “passed over.” Thus, it was called Passover. Every time a family applied the blood upon the mantle, that was a picture of what Jesus would do for you and me on the cross.
But it was not enough for the Israelites that the blood was spilled. That blood had to be applied to the mantle. Likewise, it is not enough for you that Jesus’ blood was shed on the cross. It must be applied to your heart by receiving Jesus as Savior and Lord.
Conclusion
Max Lucado wrote, “Your may be decent. You may pay your taxes and kiss your kids and sleep with a clear conscience. But apart from Christ you are not holy. So how can you go to Heaven? Only believe. Accept the work already done, the work of Jesus on the Cross.
Accept the goodness of Jesus Christ. Abandon you own works and accept His. Abandon your own decency and accept His. Stand before God in His name not yours… Is it that easy? There was nothing easy about it at all. The cross was heavy, the blood was real, and the price was extravagant. It would have bankrupted you or me, so He paid it for us. Call it simple, Call it a gift. But don’t call it easy. Call it what it is. Call it grace!” [Max Lucado. “A Gentle Thunder.” (Dallas: Word, 1995) pp. 136-137]
Seeing Yet Not Believing
John 11:45—57
First, The Choice that is Made. (11:45-48)
• The Reaction of Faith. (v. 45)
• The Reaction of Unbelief. (v.46)
Second, The Council that was Convened. (11:47-48)
Third, The Conclusion that was Drawn. (11:49-53)
• The Evil of Expediency. (v. 50) (Isaiah 5:20)
• Unwitting Prophecy. (v. 51) (Proverbs 19:21)
Fourth, The Consequences of their Choices. (11;54-57)
• Sympathetic but Uncommitted.
