You know nothing at all, 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

 

 Then many of Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and our nation."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 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."  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, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  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.

 

- John 11:45-54 

 

In yesterday's reading we read of the completion of Christ's seventh and final sign in the Gospel of John, the raising of Lazarus from the dead.  At this point in the story, Jesus had not yet come into the town of Bethany where Mary, Martha, and Lazarus lived, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and came to Him.  Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?" Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."

 

 Then many of Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and our nation."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 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."  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, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  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.   Once again we note that the term the Jews in John's Gospel usually indicates the religious leadership.  In this case, it indicates those from families in Jerusalem, likely connected to the Jewish ruling classes (such as the Pharisees mentioned here), who come to mourn Lazarus' death with Martha and Mary (see yesterday's reading, above).  On today's entire reading, my study Bible has a single note.  It explains to us that Caiaphas, being high priest, is given the authority to speak prophetically.  It notes that the failings or even wickedness of the officeholder do not diminish the grace of the office itself.  Here, Caiaphas means only that the death of Jesus Christ will spare the Jews from Roman intervention.  But God's meaning is something entirely different, that all people will be saved through the death of the Son. 

 

The "unwittingly prophetic" plays a significant role in the Gospels, in the story of Jesus Christ, particularly at these moments of high tension or crisis.  Here in today's reading is perhaps the most important example, when Caiaphas, acting as high priest, makes this statement in which he intends one meaning but God speaks through him with another.    In saying that "it is expedient for us that one man should die for the people, and not that the whole nation should perish," the Christian perspective recognizes the clear message of Jesus Christ as Savior.  He will die for all, as He has said.  In John's chapter 3, Jesus told Nicodemus, "And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whoever believes in Him should not perish but have eternal life. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.  For God did not send His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:14-17).  This has been the clear message of Christ's teaching about Himself, and will become more explicit as the story of Christ's Passion, death, and Resurrection unfolds, and in the whole history of the Church.  There are other examples of what we can call unwitting prophecies, such as in our recent reading when Christ's disciple Thomas said of Jesus' going to Lazarus who was dying, "Let us also go, that we may die with Him" (see this reading).  Thomas meant this statement with one understanding which was his at the time, but it is a prophecy of the lives of martyrdom that the disciples would go on to lead.  There is yet another profound example to come in the events of Christ's Passion, found in Matthew's Gospel, and that is when the people shout at Christ's Crucifixion.  That happens as Pilate washes his hands before the crowd demanding Jesus' death and declares, "I am innocent of the blood of this just Person. You see to it."  We're told that all the people answered and said, "His blood be on us and on our children."  Whatever way this can be read or intended (or twisted to justify the sinful persecution of Jewish people), it is seen in the eyes of the Church as not a curse but an unwitting blessing, for it is the blood of Christ that is our means of salvation, as shown when so many in Jerusalem would come to repentance and faith as on the day of Pentecost when thousands were baptized (Acts 2:41).  The story of Jesus is filled with paradox; perhaps the greatest paradox of all is the one we continue to ponder:  why does the means of our salvation happen through the events of Christ's Passion and Holy Week?  But through these events, which are effectively begun through the raising of Lazarus and the meeting of the Sanhedrin in today's reading, God will work to bring salvation to the world and the power of redemption to humanity -- and this is indeed a great paradox.  At such a point of crisis we find God intervenes in the most extraordinary ways, and this is what we should take with us from today's reading.  For even in the midst of this darkest of plotting against Christ the Savior, prophesy is at work, and grace is at work, and we must say that God is in this sense present.  Let us accept this profound paradox as we move ahead into the story to come through John's Gospel.  

 

 

 

 

 

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

 

 Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  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."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 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."  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, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  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.

 

- John 11:45-54 

 

Yesterday we read that, having arrived at the outskirts of Bethany and been greeted by Martha, Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."

 

  Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.   This term, the Jews, is used as a sort of political term.  It is meant to denote people from Jerusalem linked to the ruling parties in the temple.  (All of the people we read about, including Jesus, are Jews.)   These are those who had come from Jerusalem to Bethany in order to mourn with Mary and Martha over the death of Lazarus, and witnessed Christ's raising of Lazarus from the dead (see yesterday's reading, above).

Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  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."  This is the ruling council of the temple.  The Gospel gives witness here to their fears of Jesus, and the people's growing faith in Him.  This has now become particularly acute due to the seventh of seven signs in John's Gospel, the raising of Lazarus.

And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 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."  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, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.   My study Bible comments here that Caiaphas, being high priest, is given the authority to speak prophetically.  The failings and even wickedness of the officeholder, it says, do not diminish the grace of the office itself.  Here Caiaphas means only that the death of Christ will spare the Jews from Roman intervention.  But God's meaning in this prophetic statement is that all people will be saved through the death of the Son. 

 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.   Jesus retreats from the public eye of Jerusalem, to a place near the wilderness.  Perhaps poetically, Ephraim means "fruitful."

It may seem like a small detail to seize upon, but let us observe Jesus' movements, and His response to the now fully developed hostility toward Him by the religious leaders, and especially that of the high priest, Caiaphas, who has emphatically proclaimed that Jesus should be put to death.  Although He has indicated several times that He goes to His Passion willingly, it is not yet that time.  Jesus withdraws to a place near the wilderness, keeping away from Jerusalem and walking openly among the religious leadership there.  The Gospels, in giving us the history of Jesus' actions and life, are punctuated with these periods of withdrawal by Jesus.  It would seem that they are as essential to His ministry, to the path He must follow.  They would seem to teach us something very significant, and that there is meaning in the name of the place to which He now withdraws.  Although we're told it was near the wilderness, it is a country of agricultural produce, and its name means "fruitful."  The significance of this name, and of Christ's several periods of withdrawal which we're told about throughout the Gospels are noteworthy for their inclusion.  On such example is His time in the country near Jacob's well with the Samaritans there in chapter 4.  That was a period of withdrawal for Him, due again to the hostility of the religious leaders.  Yet it proved to be so significant as to constitute the first revelation of His identity -- to one who was both a woman and Samaritan.  These repeated mentions in the Gospels of Jesus' retreats from the public eye give us a sense that they are as important and significant as His appearances teaching in the temple and disputing with the religious leaders.  The Gospel seems to indicate that this retreat into the place near the wilderness is "fruitful," even as we have His monumental teachings from His time spent at the temple.  Jesus uses these times of strategic retreat from the public eye for more than simply the purpose of evading the hostile religious leaders.  We are told that He retreats for prayer several times (for example, Luke 6:12), and these seem to happen at crucial times in His ministry, such as, in this example, just before choosing the Twelve.  Now the stage is set for His Passion, as the high priest has pronounced that He should die.  It is one of those significant turning points, as His "hour" is approaching.   In a modern context, we seem to have a sense that only great public debate and special public relations appearances are the tools for asserting a particular path or way forward, for promoting one's interest or program, no matter what that is.  We are "on" all the time on public media.  But Jesus teaches us something entirely counter-intuitive to our always action-based public appearances, especially in our consumption of media.  He withdraws, regularly.  In the times that constitute that turning points of His ministry, just prior to new choices and directions, He withdraws, and He teaches us something really very important in a media-saturated society.  The times when we withdraw, especially for prayer, reflection, and contemplation, for a sense of private life and a connection to God and our inner life, are just as crucial and significant for our growth and mission in life as are the times when we actively "put in an appearance," so to speak.  Jesus does not go to the temple at this juncture for more disputes; this is a time for something else.  It is a time not to "fight fire with fire" but to withdraw and assess, to accept this new stage of development, to seek God's path forward.  He will go toward His Cross, and come to make a grand public entrance into Jerusalem when it is time for Him to do so.  But His actions of withdrawal teach us that we should also embrace such times in our own lives when we need them.  We are not only "alive" when we are on stage before the world and presenting ourselves.  Our lives should be primarily centered not before the world, but before God who gives us life, an purpose, and meaning, as well as the roots and depth of love.  As human beings, the times of withdrawal are as significant for us as the times we are "out there" in the eyes of others, for our lives are not merely external.  We must also seek the gaze of God, who sees in secret and who is in the secret place (Matthew 6:6).   In our past two readings, we've encountered Jesus' friends, Martha, Mary, and Lazarus.  Mary will again make an appearance in John's Gospel in Monday's reading, playing a very important role indeed.  Mary, as we've noted, is the more contemplative of the two sisters, both of whom were beloved of Christ.  Today let us consider that the one thing needed, the good part is sometimes withdrawal and contemplation, to simply listen in our own way to the Teacher.  

 

 

 

You know nothing at all, 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

 

 Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  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."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 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."  Now he did not say this on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  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.

 

- John 11:45–54 

 

In yesterday's reading, Jesus had come to Bethany after delaying two days, so that by now Lazarus had been dead for four days.  Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."   

 

 Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Once again, John's Gospel gives us the division among the people in response to Jesus.  Some believe, but some go to the Pharisees.  These are likely prominent people from Jerusalem who came to Bethany to mourn with Mary and Martha.  Also, let us note that the text mentions Mary, seemingly indicating she was a person of some notable standing in the community.

Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  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."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 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."  Now he did not say this on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.   My study bible notes that Caiaphas, being high priest, is given the authority to speak prophetically.   It says that the failings and even wickedness of the officeholder do not diminish the grace of the office itself.  Here, Caiphas' intent is simply to tell the Council that the death of Christ will spare the Jews from Roman intervention.  But in the prophetic sense, God's meaning is different:   the prophetic declaration of this statement is that all people will be saved through the death of Christ the Son.

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.   St. Cyril of Alexandria comments on this passage:  "As God, Jesus knows the secret plans of the Jews even though no one reported them to him, and He withdraws, not because He is afraid but so that his presence might not irritate those who were already seeking to kill him. Here, He also teaches us to avoid stirring up the passions of those who are angry and not to thrust ourselves into dangers, not even when it may be for the sake of truth. When we are overtaken by dangers, He teaches us to stand firm, but when we see them coming, since it is unclear what the actual terms of the conflict will be, it is best for us to get out of their way."  Ephraim means "fruitful," and this can be understand as an indication that Jesus' ministry will go among those who will bear fruit, a repeated theme in John's Gospel (see, for example, 15:8, 16).

How can we understand the prophetic nature of what Caiaphas says?  We have to understand it within the context of his position as the high priest.  The man Caiaphas may say one thing to the Council members, meaning it a certain way.  But inadvertently, and from his position as high priest, it is nevertheless a prophecy about Jesus, the Christ.  The Gospel tells us that "being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad."   And so this was clearly understood at least before the time of the writing of John's Gospel, considered to have taken place toward the end of the first century after Christ.  How is it possible, we might ask, that a person can make a prophecy meaning something entirely different?  In order to understand this, we have to consider the work of God in the world, and specifically the power of an institution, one established through the power of God and God's condescending love for humankind.  It is a clear link in the Gospel between the Old Covenant and the New, an affirmation of God's hand at work throughout the history of Judaism and leading into the Christian era.  But we can also understand this on a more personal level, as we observe that God works through any and all circumstances, whether we are willing or unwilling, whether we are cooperating with God's purposes wittingly or unwittingly.  Therein, for us, lies the importance of the mystery of God, for when we lose that mystery, we really do lose the great subtext of our faith.   We cannot approach faith with a merely literal mindset, nor was our faith considered to be one of simple rules, nor a simple set of codes or beliefs.  It has the power of God working through all things.  Once again, as we remarked in yesterday's reading and commentary, we must come to know our faith as that which touches us that God can work through all things.  This is but one powerful meaning of the Cross.  As we see these men's ambition hardening to rid themselves of Jesus, to put Christ to death, so we also see the prophetic power of God working through the position of the high priest, regardless of the aims, character, or ambition of the man who is speaking.  The same will be true of the Cross, because God will be working through the Cross.   These events teach us about our faith and the circumstances in which we find ourselves.  Do we despair of good leadership and the qualities of human beings in authority?  God works through the circumstances in which the leadership wishes to kill Jesus, and reject His message.  But let us also pay attention to Christ, for He knows when it is time to act and when it is time to withdraw.  He, also, tells us a story about our own lives in trying circumstances.  We need prayer to negotiate any and all times.  He withdraws in order to prepare for the proper time, to avoid needless conflict, and in order to serve God's purposes.  He knows when it is time to act, and when it is wise and prudent not to force circumstances, and to allow time for things to become more clear, especially as St. Cyril indicates, the precise terms of conflict and danger.  Let us not withdraw from the world in fear, but follow the power of Christ and of God who works through all things.  We are called not simply to be prudent but also not to fear, and to endure.  We must have faith that God is at work through all things, stay always centered in our prayer and faith, and understand that whatever the circumstances, God is still in their midst and still calls to us for our discernment.  Let us follow Christ through all things, and remain spiritually fruitful.  We may find God working even inadvertently through those who are antagonistic to our faith, and through circumstances that call upon us to endure and be fruitful.

What shall we do? For this Man works many signs

Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and our nation."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 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."  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, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  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.

- John 11:45-54

In yesterday's reading, we read that Jesus had not yet come into the town of Bethany, but was in the place where Martha met Him as He came to the house of Lazarus (now passed) and his sisters.  Then those from Jerusalem who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."

Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  The term the Jews, in John's Gospel, is used most often as a kind of political term.  Here it indicates people who have come from Jerusalem to mourn with the sisters for their brother Lazarus, now raised from the dead by Christ (see yesterday's reading, above).  These people are clearly connected with the ruling classes who form the Council, the leadership in Jerusalem

Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and our nation."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, 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."  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, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  As high priest, Caiaphas is given the authority to speak prophetically.  It is important to understand that this has to do with the authority of his position, not himself as individual.  My study bible says that the failings and even wickedness of the officeholder do not diminish the grace of the office itself.  Here, Caiaphas means only that the death of Christ will spare the Jews from Roman intervention.  But God's meaning is that all people will be saved through the death of the Son.

Then, from that day on, they plotted to put Him to death.  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.  Jesus stays in the country, near the wilderness, avoiding Jerusalem and its ruling authorities until it is His "hour" of glorification, the time of the Cross (12:23).

The act of the raising of Lazarus from the dead has sealed Jesus' fate with the authorities.  The act itself has made believers out of many connected with the ruling parties, and this is seen as a threat to the Council and the ruling authorities.  At least in the point of view of the Gospel, it is a typical story about power, the will to rule, to retain place, when personal authority becomes the cherished goal above all else.  Christ comes into the world and fills it with grace, divine power working to do all things to heal and make whole.  He even raises a man from the dead.  God's power shakes up the world, takes us out of the commonplace and the acceptance of daily life as rule and norm.  But the point of view of the Gospel is not to say that the "norms" established through Moses and the spiritual heritage of Israel are bad or wrong.  On the contrary, it is specifically expressed here that Caiaphas, regardless of his personal flaws or frailties, prophesies in accordance with the office he holds, that of chief priest.  No, what is at fault here is the all-too-typical stuff of daily life of our world at the time of Christ and in today's headlines:  the manipulation of power and the failure to uphold what is good and established in justice as custom.  The manipulations of the Council that are to follow will defy every rule established for the proper working order of the community and its justice.  Selfishness instead will rule, expediency for the sake of retaining position.  In chapter 7, Nicodemus asks his fellow Pharisees and members of the Council, "Does our law judge a man before it hears him and knows what he is doing?"  (See 7:45-52.)  The impulse to put the law second and expediency first is already there.  It is a way of showing through works that their duties to God are put into the service of their own personal power, place, and position.  We should not forget that when we forgo justice, we forgo our Lord, who also was the victim of injustice.  Laws put into place to protect the innocent from unlawful conviction, like in the example of Nicodemus asking about witnesses, are laws we can trace with clear importance to the story of Jesus.  The Cross tells us a story about worldly justice, about selfishness, about expediency for the sake of the retention of power, cutting corners, and failing ultimately to uphold what is good for society, for community -- failing to recognize and to cherish the working of God, the good among us.  Let us consider how the Cross pits worldly perspective against God's perspective, what it tells us about justice, and ultimately that the promise of the Cross is that Christ will return with true Judgment.  When we read the story of lying and manipulation and selfishness, we read about the workings of that which hates truth and is the enemy of God.  But all too often, we fail to recognize that this reality lives side-by-side with that which loves and worships truth (see the Parable of the Tares).  It is up to us to choose and to be awake to what is happening all around us, to know how we are called and what we are called to serve, with Him.  Too often we forget what John's Gospel tells us, that Jesus' mission into the world is ultimately all about true justice, the Judgment for which He promises He will return.  In our worldly perspective, we so often think all that matters is our "side" and what's good for that.  Self-righteousness rules the day.  But that isn't what holiness is all about, at all.  What does righteousness really look like to you?