John 11:53

Joh_11:53-57

From that day forth they took counsel together for to put Him to death

I.

THE CROWNING CRIME OF HUMANITY

1. It was sanctioned by religion. A religious institution is often the corruptest, and a religious man the worst.

2. It was pursued with deliberation. When murder is perpetrated by the impulse of passion it is an awful crime: when by cold deliberation it is worse; when by the deliberation of one man it is hideous; but when by the deliberation of a whole assembly its enormity is enhanced.

3. It was delayed by Christ (Joh_11:54).

II. THE MANIFOLD ASPECTS OF WICKEDNESS.

1. Wretched superstition (Joh_11:55). They could not partake of the passover if they were defiled. But here are men with murder in their hearts careful to attend a mere ceremony. Wickedness often runs into superstition.

2. Profane curiosity (Joh_11:56). It was a sort of betting whether He would come or not.

3. Organized malice (Joh_11:57). (D. Thomas, D. D.)

Watching the good to take them

When John Huss retired from the consistory of the Pope and cardinals, his lodging was encircled from that time by watchful sentinels; and a monk was let loose upon him, to ensnare him with dangerous questions--for Huss had protested that he had rather die than be justly condemned as a heretic; and that if convinced of error he would make full recantation. He had the shrewdness to detect in the monk, who affected the utmost simplicity, one of the subtlest theologians of the day. Jesus therefore walked no more openly.

I. THE CONCEALMENT OF CHRISTS PERSON

1. The reason of His retirement. The fresh outburst of hostility provoked by the raising of Lazarus. Christ never ceased to exercise a holy watchfulness over His personal safety. Not until His hour was come, and the Father gave the signal, would He expose Himself. Nor was it worth while to continue testifying to a generation that would not see or hear. Jerusalems day of grace had closed, and He had withdrawn forever. When next He appeared in her streets it would be to fall a victim to her murderous hate, and thereby save a world.

2. The place of His seclusion. Ephraim in the neighbourhood of Bethel, about twenty miles to the northeast of Jerusalem, on the confines of the Judaean wilderness. It was a region full of great memories of Abraham, and Gen_12:8; Gen_28:10-19; Gen_35:14).

3. The occupation of Christ while at Ephraim. The time spent was about six weeks; and was spent we doubt not in instructing His disciples and preparing Himself for the end.

II. THE COMMOTION AT JERUSALEM ON ACCOUNT OF CHRISTS PROLONGED ABSENCE (verse 56).

1. The disappointed search. The country people hoped to find Christ in the Temple. There they had seen Him on earlier visits. This was the most natural place to look for Him, and is still. Nor will any who seek with their whole hearts look in vain,

2. The animated conversation. Not finding Christ they formed themselves into eager groups to talk about Him--the best object of talk, given a praiseworthy spirit, as seen in the Emmaus travellers, but not in Caiaphas or these idle and curious gossips.

3. The reduplicated question. They hardly anticipated His presence, because of the action of the Sanhedrim. But they were in error, showing how little reason is capable of understanding the movements of the God of grace. Christ had every reason for being present at the feast. (T. Whitelaw, D. D.)

Many went … to purify themselves

Ceremonial purity not enough

The most of them, it may be feared, neither knew nor cared anything about inward purity. They made much ado about the washings, etc., which formed the essence of popular Judaism, and yet they were willing in a few days to shed innocent blood. Strange as it may appear, these very sticklers for outward sanctification were found ready to do the will of the Pharisees and put Christ to death. Extremes like these meeting in the same person, are unhappily far from uncommon. Experience shows that a bad conscience will often try to satisfy itself by a show of zeal for the cause of religion, while the weightier matters of the faith are entirely neglected. The very same man who is ready to compass sea and land to attain ceremonial purity, is often the very man, who, if he had fit opportunity, would not shrink from helping to crucify Christ. Startling as these assertions may seem, they are abundantly borne out by plain facts. The cities where Lent is kept at this day with the most extravagant strictness, are the very cities where the carnival after Lent is a season of glaring excess and immorality. The people in some parts of Christendom, who make much ado one week about fasting and priestly absolution, are the very people who another week will think nothing of murder! These things are simple realities. The hideous inconsistency of the Jewish formalists in our Lords time has never been without a long succession of followers. A religion which expends itself in zeal for outward formalities, is utterly worthless in Gods sight. The purity that God desires to see is not that of bodily washing and fasting, of holy water and self-imposed asceticism, but purity of heart. Will worship and ceremonialism may satisfy the flesh, but they do not tend to promote real godliness. The standard of Christs kingdom must be sought in the Sermon on the Mount. Mat_5:8; Col_2:23). (Bp. Ryle.)

What think ye that He will not come to the feast

Will He come to the feast?

The question was doubtless asked from a variety of motives. Curiosity prompted it in many; the fame of Jesus had reached the town or village where they lived; they had heard of His power to heal the sick and raise to life the dead, and the miracle performed on Lazarus had been the talk of the place for weeks; they wished to see what He was like who did such wondrous things. This they thought was their only opportunity, so anxiously they asked whether He had yet come; and when answered in the negative, asked whether they thought He would. There were also some sullen, evil-eyed Pharisees, who gathered together in groups, argued the likelihood of His presence. But in all probability the vast majority of those who asked the question did so because they felt a true desire to see Him, and hear the words of His mouth. To be in His company was their chief inducement in journeying to Jerusalem. Will He come to the feast? is ever the language of Gods people in all their gatherings; and the motive that prompts the question is that of intense desire for His presence and company. Let us then dwell upon the text not as the language of the Jew at the passover feast, but as the question of the saint in relation to every service. We will dwell first on THE QUESTION AND DIFFERENT REASONS FOR ASKING IT; secondly, we will GIVE OUR ANSWER AND THE REASONS FOR IT BEING SUCH AS IT IS; thirdly, MENTION SOME SIGNS INDICATIVE OF HIS BEING AT THE FEAST; AND LASTLY, TRY AND POINT OUT SOME WAYS TO ENSURE HIS COMPANY.

I. First then--THE QUESTION. It was, Will He come? They saw many others going up to the feast, but that sight satisfied them not. Ii is a happy thing to come to the feasts of the Lord, surrounded by family and friend s, and if He be present, their company lends an extra charm. But how, if He be absent? Can they supply His place? Ah, No. The goodness of a meeting can never be reckoned by its numbers. A crowded house may be full without Christ, and the room with only the two or three may be full with Him. Nor will the respectability of those present. The best families in the land were doubtless represented in Jerusalem as well as the poorest. Yet their presence in no way lessened the desire for Christs, the prosperity of the Church, or the value of its services. The child of God would sooner worship with the poorest and their Lord, than with the wealthiest without Him. Many of these Jews had come on purpose to see Him. The journey had been undertaken with this expectation. Let them see never such glorious sights, yet if they see not Him they must return to their homes disappointed men and women, the one design of their coming being unfulfilled. Say, child of God, has not the expectation of meeting your Lord been the sole motive power that has brought you here? There are many reasons prompting the question; dwell on one, and that is that we feel it will not be a feast at all if He does not come. No true child of God can feast on externals. Without Christ the feast is no better than a fast. Here is the touchstone whereby the true saint is discovered, and the formalist detected. The latter is satisfied with the temple--the people and the service. He never takes the trouble to seek Jesus or ask whether He be at the feast or no. He will desire his Lords presence, moreover, because it is His being at the feast that gives him a spiritual appetite. Not only must Christ give us the food but He must also give us the appetite to desire the food; and this is most necessary, for the very choicest of food is insipid to the taste if appetite be wanting. This question was also asked, because they knew there were many reasons why He should stay away from the feast. The high priests were up in arms against Him. The Sanhedrim had determined His death. And do not we know of many things sufficient to make us doubt whether He can come into our company? Has He lived in our warmest hearts affections? Have we not to confess to a terrible amount of worldliness, coldness and indifference? Have we not often been ashamed of Him? Blushed to speak His name? Have we not also been often absent from the feast when He has been present? There is yet another cause sufficient to make us wonder whether He can come to the feast, and it is the many vows we have made at former feasts and broken.

II. Secondly, I WILL TRY TO GIVE THE ANSWER AND SOME REASONS FOR IT BEING WHAT IT IS. Will He come to the feast? I reply, Yes, I think He will. Nay, I believe He will. Yea, more, I know He will. My reasons for giving such an answer are fourfold.

1. I think He will come to the feast because He loves it Himself Is it a joy to you to commune with Him? It is an equal joy to Him so to do. De you love His company? He also loves yours. It is no irksome work to Him to be in company with His people. Therefore, because it is His delight I think He will come to the feast.

2. I think moreover He will come because He has instituted the feast and invited us to it.

3. Very likely also these Jews entertained the hope He would come from the fact that He had often come before. May not we do the same? Cannot we call to mind many times when He has favoured us with His company at the feast, when we have been no more deserving of it than we are now.

III. WHAT ARE THE SIGNS OF HIS BEING AT THE FEAST?

1. A melting heart on account of sin. Our own unworthiness will appear great in proportion as we have communion with Christ. Self and Christ can never stand together, where He is, self lies in the dust. Pride will be trampled under foot, and every soul be filled with what John Newton termed pleasing grief.

2. A second sign of His presence will be a joyful heart on account of pardon. When Christ visits His people, He not only makes them see the number of their sins, but also their complete pardon, and it is this double sight that prepares the soul for sweetest fellowship.

3. The third sign of Jesus being at the feast is an indifference and forgetfulness about all externals.

IV. And now fourthly and lastly.

I WILL TRY AND POINT OUT SOME WAYS TO ENSURE HIS COMPANY.

1. The first and most apparent way is by asking for it. Christ will never say nay to the united request of His people, and we may rest most assured, that when that united request is simply for His presence it will be granted.

2. Another way is by forgiveness. Nothing so surely hinders Christs communing with us as an unforgiving spirit; where that is, the joy of fellowship cannot be. And now, poor sinner, ere we close, a word to you. Jesus is here, closer to each one of us than we are to the other. He is by your side. He has come up now to the feast. What will you do? What will you say to Him? Oh, invite Him to your feast; tell Him you have nothing to offer Him but a broken heart and contrite spirit, and He will not despise that. (A. G. Brown.)

Festivities

I. CHRIST WILL CERTAINLY BE AT OUR FEASTS AS A JUDICIAL SPECTATOR. As God, He is everywhere. No walls or doors will keep Him out. He will know the moral character and bearing of every feast, and bring every work to judgment, etc.

II. HE MAY COME AS A LOVING FRIEND.

1. He is preeminently social in His nature. The Son of Man came eating and drinking.

2. He personally attended feasts when on earth.

3. He has promised to be present in the social gatherings of His people through all time. If any man will love me, Where two or three are gathered, etc. If He is not with you it is your fault. Have you invited Him? Behold I stand, etc.

III. IF HE DOES NOT COME AS A LOVING FRIEND WE HAD BETTER NOT HAVE THE FEAST AT ALL. If He is absent

1. It would be an affair unworthy of our natures.

2. It will be an affair pernicious to us. (D. Thomas, D. D.)

.

Chapter 12:

The place of the chapter in the Evangelical history

Every intelligent reader of the gospel will see that John purposely omits at this point certain events which are recorded by Matthew, Mark, and Luke. He passes at once from our Lords retirement to the city called Ephraim to His return to Bethany for the last time. In this interval will be found the things related in Mat_20:17-34; Mar_10:32-52; Luk_18:31 to Luk_19:1-28. In whatever part of Palestine this city Ephraim was, it is almost certain that between it and Bethany Jesus passed through Jericho, healed two blind men there, converted the publican Zacchaeus, and spoke the parable of the nobleman who went into a far country, after giving to his ten servants ten pounds. Why St. John did not record these facts we do not know, and it is mere waste of time to inquire. A reverent mind will be content to remember that John wrote by inspiration of God, and was guided by infallible direction, both as to what he recorded and what he did not record. Reason and common sense, moreover, tell us that if the four Evangelists had all narrated exactly the same things, their value as independent witnesses would have been greatly damaged. Their variations and diversities are a strong indirect proof of their credibility. Too close an agreement would raise a suspicion of collusion, and look like an attempt to deceive. (Bp. Ryle.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joh 11:53-54. Then, from that day, they took counsel, &c. — The majority of the council having resolved to put Jesus to death at all hazards, they consulted no longer upon that point, but from henceforth deliberated only concerning the best method of effecting it. Jesus therefore walked no more openly, &c. — Hence, though he was within two miles of Jerusalem, he did not go up thither at this time, but returned to Ephraim, a city upon the borders of the wilderness, where he abode with his disciples, being unwilling to go far away, because the passover, at which he was to suffer, approached.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

11:53-54 When the Jewish leaders began to plot Jesus’ death, Jesus made a judicious political move in response (11:54). • Ephraim was a village about twelve miles north of Jerusalem, where Jesus was safe from the Sanhedrin but close enough to walk to the upcoming Passover festival (11:55).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 11:53. Οὖν, therefore) This refers to Joh 11:50, taken in connection with what went before.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_11:53-54. Οὖν] In consequence of this word of Caiaphas, which prevailed.

ἵνα] They held deliberations with one another, in order, etc., Mat_26:4.

παῤῥησ.] frankly and freely, Joh_7:4.

ἐν τοῖς Ἰουδαίοις] He withdrew Himselfsince those deliberations of the high council, whether through Nicodemus or otherwise, had become known to Him (οὖν)from intercourse with His Jewish adversaries, and betook Himself to the sequestered village of Ephraim, according to Eusebius 8 miles, according to Jerome 20 miles (so also Ritter, XV. p. 465, XVI. p. 531 ff.) N.E. from Jerusalem, in Judaea; according to Josephus, Bell. iv. 9. 9, in the neighbourhood of Bethel, comp. 2Ch_13:20 (according to the Keri). It can hardly be the present village of Taiyibeh (see Robinson, II. p. 337 f.), considering its more westerly situation. Hengstenberg identifies it on insufficient grounds with BaalHazor, 2Sa_13:23; and Vaihinger, in Herzogs Encycl., with עָפְרה Jos_18:23. The mention of the desert is not opposed to the north-easterly situation of Ephraim, as Ebrard thinks; for the desert of Judaea (i.e. ἡ ἔρημος κατʼ ἐξοχήν) extended as far as the region of Jericho.

εἰς τ. χώραν. κ.τ.λ.] He departed into the country (as opposed to Jerusalem, the capital city); then a more precise definition of the place to which He withdrew, namely, the neighbourhood of the desert; and, finally, definite mention of the place, a town named Ephraim. On χώρα, comp. Plat. Legg. v. p. 745 C, vii. p. 817 A; Mar_1:5; Act_26:20; 3Ma_3:1.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 11:53 . This utterance of Caiaphas brought sudden light to the members of the Sanhedrim, and so influenced their perplexed mind that ἀπʼ ἐκείνης ἡμέρας συνεβουλεύσαντο ἵνα ἀποκτείνωσιν αὐτόν . This was the crisis: what hitherto they had desired (Joh 5:16 ; Joh 5:18 , Joh 7:32 , Joh 10:39 ) they now determined in council.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

they took council together to put him to death--Caiaphas but expressed what the party was secretly wishing, but afraid to propose.

Jesus . . . walked no more openly among the Jews--How could He, unless He had wished to die before His time?

near to the wilderness--of Judea.

a city called Ephraim--between Jerusalem and Jericho.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 53. They took counsel together] συνεβουλευσαντο, they were of one accord in the business, and had fully made up their minds on the subject; and they waited only for a proper opportunity to put him to death.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

53. They consulted to put him to death. The Evangelist relates that Christ again fled, knowing that his enemies sought him with so great rage. Yet let us remember that he did not fly in order to withdraw from his Father’s calling; for he had no other intention than to present himself to undergo voluntary death at the time which God had appointed. This consultation, which the Evangelist mentions, related not so much to slaying Christ as to find out some method of crushing him. They had already determined to put him to death; it only remained to advise in what way they could carry their resolution into effect.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(53) Then from that day forth they took! counsel . . .—On that day, then, the Sanhedrin officially decreed His death. The remaining question was how they could carry out this decree without exciting a popular tumult, or bringing themselves into collision with the Romans. (Comp. Note on Mat_26:4.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

53. Then from that day] Therefore for ‘then’ is the more important here to bring out the meaning that it was in consequence of Caiaphas’ suggestion that the Sanhedrin practically if not formally pronounced sentence of death. The question remained how to get the sentence executed.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then from that day forth,.... Caiaphas's reasoning appeared so good, and his advice so agreeable, that it was at once, and generally assented to, except by one or two, as Nicodemus, and Joseph of Arimathea; that ever after this,

they took counsel together; at certain times, and that very often, and agreed in their counsel,

for to put him to death; this they resolved upon, before there was any legal process, before any crime was charged upon him, or any proof given, or he was heard what he had to say for himself; so highly approved of was Caiaphas's motion, to put him to death, right or wrong, whether he was innocent or not; that they had nothing to do, but to consult of ways and means of getting him into their hands, and of taking away his life in a manner, as would he most for their own credit among the people, and to his shame and disgrace, and at the most proper and suitable time.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

53 Then from that day forth they took counsel together for to put him to death.

Ver. 53. Then from that day forth] So baneful is evil counsel, from the mouth of a man of mark especially, to set men eager for mischief.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They took counsel - The judgment of the high priest silenced opposition, and they began to devise measures to put him to death without exciting tumult among the people. Compare Mat 26:5.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

They had taken such counsel before; but now they were more intent than before, having found a more just pretence, viz. to prevent a sedition and rebellion; and learned of their high priest, that it was more convenient that one should die, than that a whole nation should be destroyed. The high priest had satisfied their consciences; now they make all the haste they can to put their malicious designs in execution.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

53. From that day—Mr. Andrew, in his Life of Christ, well remarks, p. 383: “This may be regarded as the decisive and final rejection of Jesus by the Jewish authorities. Much earlier, the Jews at Jerusalem had sought to slay him as a sabbath breaker and blasphemer, (Joh_5:16-18;) the Pharisees and Herodians in Galilee how they might destroy him, (Mar_3:6;) the Sanhedrim had agreed to excommunicate any one who should confess that he was Christ, (Joh_9:22;) on one occasion officers had been sent to arrest him, (Joh_7:32;) and there was a general impression that his enemies would not rest till he was removed out of the way, (Joh_7:25.) But it does not appear that, to this time, there had been a determination of the Sanhedrim in formal session, that he should die. The miracle at Bethany, and its great popular effect, brought the matter to a crisis. The nation in its highest council decided in the most solemn manner that the public safety demanded his death. All that now remained to be done was to determine how his death could be best effected.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore from that clay they took counselto slay him. The oun shows that the advice of Caiaphas was followed, and whereas before this, minor courts and synagogues had plotted the ruin of Jesus, and they themselves had excommunicated his followers, (Joh 9) yet, after this evil counsel, they deliberated on the surest and safest way of destroying him. The sentence had gone forth. They bound themselves to secure his arrest for this purpose. Some of their number, a small minority, including Joseph of Arimathaea, disapproved of this counsel, and withdrew from their society, (Luk_23:51) but the majority overruled the dissidents. This is the very climax of their perversity. They have resolved on the death-penalty. The sentence has been recorded against the Holiest. Priesthood and prophecy have pronounced their final verdict. They have extinguished themselves. Nevertheless, that which proved the occasion of their malice became a further proof of his Divine goodness and superhuman claims.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The result of the deliberations:

v. 53. Then from that day forth they took counsel together for to put Him to death.

v. 54. Jesus therefore walked no more openly among the Jews, but went thence into a country near to the wilderness, into a city called Ephraim, and there continued with His disciples.

v. 55. And the Jews’ Passover was nigh at hand; and many went out of the country up to Jerusalem before the Passover to purify themselves.

v. 56. Then sought they for Jesus, and spake among themselves, as they stood in the Temple, What think ye that He will not come to the feast?

v. 57. Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where He were, he should show it, that they might take Him.

The members of the Sanhedrin acted upon the summary declaration of Caiaphas as they understood it, for it agreed with the inmost wishes of the majority of them. They formulated no definite plan on that day, but whenever they came together for their meetings in the Hall of Polished Stones, they reverted also to this important business, and considered ways and means for putting Christ to death with some show of right. Jesus was fully aware of their resolutions and intentions, and He therefore purposely avoided Jerusalem for a while, sojourning in a little town named Ephraim, northeast of Jerusalem, near the wilderness of Bethaven, until He should be ready for the last great Passion. Meanwhile the festival of the Passover was again drawing near, and the usual advance guard of pilgrims arrived at Jerusalem. Most of these came so early because they had to perform certain Levitical purifications before they could take part in the festival, Num 9:10; 2Ch 30:17. Many of these people were anxious to see Jesus, and He was one of the chief topics of conversation wherever a group of people assembled in the Temple and elsewhere. There were all manner of guesses as to whether He would dare to come up for the feast, since the definite command had now been issued that He must be apprehended. The orders were that anyone knowing the whereabouts of the Nazarene must give information. There was no need for them to anticipate: when Christ’s hour was come, He appeared in Jerusalem of His own free will.

Summary.Jesus raises His friend Lazarus from the grave, where he had lain for four days, whereupon His death is determined upon by the rulers of the Jews, orders being issued which aimed at His apprehension.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. How baneful and destructive evil counsel is, especially out of the mouths of leading men, and how soon embraced and followed. Caiaphas no sooner propounds the putting of Christ to death, but from that day forward they lie in wait to take him. The high priests had satisfied their consciences, and now they make all possible speed to put their malicious designs and purposes in execution.

Observe, 2. The prudential care and means which our Lord used for his own preservation: to avoid their fury, he withdraws himself privately into a place called Ephraim, and there continued with his disciples.

Learn, As Christ himself fled, so is it lawful for his servants to flee, when their life is conspired against by their bloody enemies, and the persecution is personal.

Observe, 3. When the time was come that he was to expose himself, when the time of the passover drew near, in which he, being the true Paschal Lamb, was to be slain, to put an end to that type, he withdraws no more, but surrenders himself to the rage and fury of his enemies, and dies a shameful death for shameless sinners, as the next chapter more at large informs us.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

53. From that day. From that day his death was the official decree of the Sanhedrim.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

53. ἀπ’ ἐκείνης οὖν. From that (fatal) day therefore: it was in consequence of Caiaphas’ suggestion that they practically, if not formally, pronounced sentence of death. The question was how to get the sentence carried out.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

53.] The decision, to put Him to death, is understood: and from that day they plotted that they might slay Him (not, how they might slay Him).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

53. ἀπʼ ἐκείνης οὖν τῆς ἡμέρας κτλ. “From that day, therefore (sc. because they were impressed by the advice of Caiaphas), their plan was to kill Him.” The hostility of the ecclesiastical authorities had been gradually intensified; it began with the cures on Sabbath days, and the claim of Jesus to Divine authority (5:18, 7:32, 9:22); but after the raising of Lazarus, and Caiaphas’ warning, they came to the decision (ἐβουλεύσαντο ἵνα) that He must die (cf. 12:10 for a similar phrase).

For ἡμέρας, L reads ὥρας: there is a similar variant at 19:27, where see note. Jn. is prone to note the time at which things happened: see Introd., p. cii.

Jesus Withdraws to the North-East of Jerusalem (vv. 54-57)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Ver. 53. “From this day forth, therefore, they took counsel together to the end that they might put him to death.” The therefore intimates that the proposition of Caiaphas was accepted (Luthardt), probably in silence and without the intervention of an official vote. From this day forward, a permanent conspiracy was organized against the life of Jesus. The daily conferences of His adversaries became, according to the expression of Lange, “meetings of Messianic murder.” There was no more hesitation as to the end; the indecision was henceforth only with reference to the time and the means. Such was the importance of this meeting and consequently, in an indirect way, that of the resurrection of Lazarus.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.