Commentary on the Gospel According to John John Calvin
Commentary on John what a pitch of wickedness do men proceed, who, destitute of the fear of God, form their plans rather from the judgment of their flesh than from the word of God, and who confidently believe that they will derive advantage from that which is not permitted by the Author of every blessing. For what Caiaphas meant may be thus expressed. "They must provoke the wrath of God, in order that they may be happy and prosperous." Wherefore, let us learn never to separate what is useful from what is lawful, since we ought not to expect any prosperity or success but from the blessing of God, which is promised not to wicked and rebellious persons, who ask assistance from the devil, but to believers who sincerely walk in their ways, (Psalm 91:11.) And yet there was some plausibility in this argument, for the public advantage ought always to have the preference. But — as I have already said — a people is no better protected by the unjust death of an innocent man, than the whole body of a man is protected, when you only cut his throat, or pierce his breast with a sword.
Who was the high priest of that year. He does not call him the high priest of that year, as if he meant that the office was annual, and lasted only for a year; but because it had become a gift that could be purchased with money, and was conveyed to various persons contrary to the injunction of the Law. God did not intend that this dignity should be terminated but by the death of him who held it; 330 but, in consequence of trouble and confusion in public affairs, the Romans frequently changed the priests according to their fancy.
51. Now he spoke this, not of himself. When the Evangelist says that Caiaphas did not speak this of himself, he does not mean that Caiaphas — like one who was mad, or out of his senses — uttered what he did not understand; for he spoke what was his own opinion. But the Evangelist means that a higher impulse guided his tongue, because God intended that he should make known, by his mouth, something higher than what occurred to his mind. Caiaphas, therefore, might be said, at that time, to have two tongues; for he vomited out the wicked and cruel design of putting Christ to death, which he had conceived in his mind; but God turned his tongue to a different purpose, so that, under ambiguous words, he likewise uttered a prediction. God intended that the heavenly oracle should proceed from the high priest's seat, that the Jews might have less excuse. For, though not one person in the whole assembly had his conscience moved, yet they afterwards perceived that their insensibility was not entitled to forgiveness. Nor did the wickedness of Caiaphas prevent his tongue from being the organ of the Holy Spirit, for God looked at the priesthood which he had instituted rather than at the person of the man. And this was the reason which I glanced at, that a voice uttered from a lofty place might be more distinctly heard, and might have greater reverence and authority. In the same manner, God intended to bless his people by the mouth of Balaam, on whom he had bestowed the spirit of prophecy.
330"Par la mort de celuy qui l'avolt."