He Knows My Plotting
Scripture Reading: John 11:38-57
Meditation
After four days dead, Lazarus is now alive.
Jesus, the Resurrection and the Life, had finally arrived. With his face still wet from a stream of tears, Jesus had made his way to the middle of the graveyard, ordered the stone rolled away, and had shouted out his beloved friend’s name.
“Lazarus, come out!”1
When Jesus spoke Lazarus’ name, death let loose its grip, the breath of life returned, and Lazarus—still wrapped in burial clothes from toes to neck—sat up and baby stepped his way out of the tomb. It was an undeniable God-sign. All who were there had seen the glory of God. The evidence was clear; Jesus had to be the sent Son of the Father, the Resurrection and the Life.
But where the glory of God shines—there, in the shadows—evil men begin to scheme.
For some of the Jews—those who came from Jerusalem to comfort Lazarus’ two sisters—the miracle was the beginning of a spiritual turnaround. They saw what Jesus did, recognized the glory of God, put their faith in Jesus, and began to follow him.
For others, a cadaver walking out of the tomb after days of death-sleep was a Pharisee’s public relations nightmare. They didn’t dare deny the reality of the miracle but they misread its intended meaning. They saw it only as a well-orchestrated publicity stunt performed to gain a political following. These few ran back to Jerusalem, found the Pharisees, and told all about Jesus.
Unsettled about the developing events in Bethany, the Pharisees call an emergency meeting of the Sanhedrin, the Jewish ruling body. After hearing the report, they all agree that a dead man walking around is more than a miracle; it’s a death threat to Israel’s very way of life. The fear is that Jesus will use this God-sign as a political rallying point and stage a revolution against Rome.
Resurrection of the dead is one thing; revolution is another.
If Rome is provoked, Jewish blood will freely flow through Jerusalem; there will be far more Jews going into graves than those who miraculously come out. The good of the nation is at stake. This Jesus must be stopped.
The number one question for the Sanhedrin is: What to do with Jesus? For the sake of the nation of Israel, something has to be done about this religious renegade. The good of the many must come before the political motives of the one.
“What do we do now?” they asked. “This man keeps on doing things, creating God-signs. If we let him go on, pretty soon everyone will be believing in him and the Romans will come and remove what little power and privilege we still have.”2
All of the members of the Jewish ruling body realize that resistance against Rome is futile. Caesar and his legions already have a stranglehold on the nation. Why give them any incentive to go for the jugular? Political wisdom suggests that it would be best for Israel to keep calm rather than to call any attention to itself. Rome must be kept at a distance. Keep Caesar happy and then Israel can retain what little power and privilege it still has.
Clearly then, for the good of people, Jesus must be silenced.
With the threat outlined and the objective clear, Caiphas, the Chief Priest, proposes a sacrificial scheme.
“Don’t you know anything? Can’t you see that it’s to our advantage that one man dies for the people rather than the whole nation be destroyed?” He didn’t say this of his own accord, but as Chief Priest that year he unwittingly prophesied that Jesus was about to die sacrificially for the nation, and not only for the nation but so that all God’s exile-scattered children might be gathered together into one people.3
As Caiphas schemes, he speaks more than he knows. As Chief Priest, his words are filled with a prophetic double meaning. On the surface, they reveal the plotting of an evil man who misunderstands the person and work of the Messiah. But beneath the surface is another revelation: the redemptive plan of God.
Unwittingly, Caiphas speaks forth salvation’s plan. Jesus will die sacrificially for the people but it won’t be for political reasons. Rome will still come. Jerusalem will be destroyed. But the death of the Christ will still save the people, not from the sword of the infidel but from the sting of sin, death, and the Evil One. Unconscious and unaware of the true import of his words, Caiphas declares good news through an evil scheme.
As Jesus begins his march to the cross, his Father assures him that, come what may, heaven will have its way. The Almighty is the God of the great reversal. As the Father has always done, he will take the destructive schemes of men, spin them around on their heels, and turn them in a new direction. Just as the Father worked all things together for the good of Joseph in Egypt, he now promises to do the same for his own Son.
“Don’t you see, you planned evil against me but God used those same plans for my good, as you see all around you right now—life for many people.”4
Human plots can’t thwart the Father’s divine plan. They will always end up walking hand in hand with his redemptive purposes. What men intend for evil, the Father will work out for good. The cross will become the great reversal. One man’s death will bring life for many people.
“Don’t you know anything? Can’t you see that it’s to our advantage that one man dies for the people rather than the whole nation be destroyed?”5
Reflection
Caiphas, the high priest, prophesied that it would be good for one man to die sacrificially for all of the people. Why is that good news?
How has God taken something in your life that men intended for evil and turned it into something good?
When was the last time God took one of your schemes and turned it around to accomplish his salvation plan?
How is the sacrifice of Christ at the cross the great reversal?
Prayer
Father,
When I see God-signs, I don’t always believe. Instead I misread your Son’s motives and begin to scheme. Like Caiphas, I plot to take care of myself, planning ways to survive, even if that means silencing your Son.
During this day, remind me that you are the God who takes plans intended for evil and turns them around to accomplish good. Assure me, that although I scheme the worst for your Son, he still wants the best for me. As I gaze upon the sacrifice of your Son, show me the true meaning behind the cross. Open the eyes of my heart to see that the crucifixion was for me … because of me. Send your Holy Spirit to give me faith to take hold of all that Christ offers. Today, may I come to embrace the heavenly revelation under Caiphas’ scheme, “… it’s to our advantage that one man dies for the people…”
It’s in your Son’s name that I pray. Amen.
1John 11:43 2John 11:47-48 3John 11:49-52 4Genesis 50:20
5John 11:49-50
All Scripture references in the meditation are marked by italics and are taken from the Gospel reading for the day. Those verses quoted outside of the chosen reading for the day are noted. All Scripture quoted in this post is taken from THE MESSAGE: Copyright © 1993, 1994, 1995, 2000, 2001 & 2002. Used by permission of NavPress Publishing Group. All rights reserved.