John 11:49 - Printer Friendly

ESV: But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all.

NIV: Then one of them, named Caiaphas, who was high priest that year, spoke up, 'You know nothing at all!

NASB: But one of them, Caiaphas, who was high priest that year, said to them, 'You know nothing at all,

CSB: One of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all!

NLT: Caiaphas, who was high priest at that time, said, 'You don’t know what you’re talking about!

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

NKJV: And one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all,

Those familiar with the Old Testament's explanation of the High Priesthood will notice that Caiaphas is described as holding his title "that year." High priests were meant to be appointed for life (Numbers 35:25). While the Roman Empire was willing to let conquered territories self-govern, to an extent, they didn't like the idea of locals holding too much power. So, they installed their own appointed high priests as they saw fit. Caiaphas is one of these, a Sadducee, who does not share the Pharisees unique interpretations of Judaism. What he does share is their concern—or at least, their claims—that Jesus represents the kind of threat Rome might respond to with violence. Just as much of a worry is that Jesus' disruption might lead to the Romans upsetting their positions of power (John 11:48).

In drama or literature, Caiaphas is often portrayed as arrogant, cruel, and spiteful. Scripture doesn't say much about his personality. However, in this case, he's speaking to—and insulting—an entire council of supposedly educated men. As the nominal leader of the group that deliberately perverts justice so that Jesus will be killed, he's subject to such criticism. Little of what's recorded from Caiaphas in the New Testament softens that patronizing, pompous reputation.

John 11:45–57 follows Jesus' seventh and most spectacular miraculous ''sign,'' the resurrection of Lazarus. Amazingly, Jesus enemies are so hardened against Him that this miracle only inspires them to have Jesus killed even more quickly. This is one of many examples disproving the claim that non-believers merely lack sufficient evidence. Critics claim Jesus may incite rebellion and invite destruction from Rome. For the most part, however, Jesus is a threat to their pompous arrogance and positions of power. When Jesus maintains a low profile, the religious leaders give orders to find Him so He can be arrested. This sets in motion the critical events completing Jesus' sacrificial death.

Jesus has left the vicinity of Jerusalem to avoid hostile religious leaders. While gone, He receives word that a good friend, Lazarus, is sick. In fact, Lazarus has died by the time this message reaches Jesus. He purposefully waits a few days before returning to Bethany, arriving four days after Lazarus' burial. In front of Lazarus' mourning sisters—who Jesus weeps with—and an assembled crowd, Jesus raises Lazarus from the dead in a stirring and spectacular miracle. This is the seventh of John's seven ''signs'' of Jesus' divine power. In response, religious leaders coordinate in their effort to have Jesus murdered.

After giving sight to a man born blind (John 9), Jesus sparred with religious leaders on at least two occasions (John 10). After another failed arrest attempt, Jesus left the area and went out where Jerusalem's politics had little influence. In this chapter, He returns to resurrect a recently-departed friend, Lazarus. That results in a renewed commitment from Jerusalem's religious leaders to have Jesus murdered. As the crucifixion draws near, Jesus will stage His triumphal entry in chapter 12, and then begin His final teachings to the disciples.

The gospel of John was written by the disciple John, decades later than the gospels of Matthew, Mark, and Luke. The author assumes that a reader is already familiar with the content of these other works. So, John presents a different perspective, with a greater emphasis on meaning. John uses seven miracles—which he calls “signs”—in order to prove that Jesus is, in fact, God incarnate. Some of the most well-known verses in all of the Bible are found here. None is more famous than the one-sentence summary of the gospel found in John 3:16.