John 11:47

KJV

Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles.

KJV (with Strong's)

Then {G3767} gathered {G4863} the chief priests {G749} and {G2532} the Pharisees {G5330} a council {G4892}, and {G2532} said {G3004}, What {G5101} do we {G4160}? for {G3754} this {G3778} man {G444} doeth {G4160} many {G4183} miracles {G4592}.

Complete Jewish Bible

So the head cohanim and the P’rushim called a meeting of the Sanhedrin and said, “What are we going to do? — for this man is performing many miracles.

Berean Standard Bible

Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs.

American Standard Version

The chief priests therefore and the Pharisees gathered a council, and said, What do we? for this man doeth many signs.

Commentary

### SUMMARY
John 11:47 captures the escalating alarm among the Jewish religious authorities following Jesus's miraculous resurrection of Lazarus. Confronted with undeniable evidence of Jesus's power and His burgeoning public following, the chief priests and the Pharisees convened the Sanhedrin, the highest Jewish council, to strategize how to contain what they perceived as a dangerous threat to their authority and the stability of their nation under Roman rule. Their urgent question, "What do we? for this man doeth many miracles," reveals their profound dilemma: not how to understand Jesus, but how to eliminate Him.

### CONTEXT
* **Literary Context:** This verse immediately follows the climactic event of [Jesus raising Lazarus from the dead](/john/11-1-46 "John 11:1-46 - The Resurrection of Lazarus"). The miracle, performed publicly in Bethany, a short distance from Jerusalem, was witnessed by many and resulted in a significant number of people believing in Jesus ([John 11:45](/john/11-45 "John 11:45 - Many believe in Jesus")). This undeniable "sign" (as John consistently calls Jesus's miracles) was the tipping point that forced the Sanhedrin's hand. Their concern was not theological truth but political expediency and the preservation of their power structure, setting the stage for the ultimate plot against Jesus's life, which culminates in His crucifixion. The subsequent verses in [John 11](/john/11 "John 11 - The Resurrection and the Sanhedrin's Plot") detail Caiaphas's unwitting prophecy and the council's decision to put Jesus to death.
* **Historical & Cultural Context:** The "chief priests and the Pharisees" represented the two dominant religious and political factions within Judaism during the Second Temple period. The chief priests, largely Sadducees, controlled the Temple and were primarily concerned with maintaining the religious status quo and good relations with the Roman authorities to preserve their power and the Temple's function. The Pharisees, a popular lay movement, emphasized strict adherence to the Mosaic Law and oral traditions. While often at odds, they united against Jesus due to His challenge to their respective authorities and interpretations of the Law. The "council" refers to the Sanhedrin (Greek: _synedrion_), the supreme Jewish legislative and judicial body, composed of 71 members, including chief priests, elders, and scribes. Operating under Roman oversight, they feared that Jesus's messianic claims and popular following would incite a rebellion, leading to a Roman crackdown and the destruction of their "place and nation" ([John 11:48](/john/11-48 "John 11:48 - The Sanhedrin's Fear of Roman Retribution")).
* **Key Themes:** This verse powerfully illustrates several key themes. Firstly, it highlights the **fear and political expediency** that drove the religious leaders. Their primary concern was not the truth of Jesus's identity or the source of His power, but rather the perceived threat to their authority and the stability of their society under Roman rule. Their decision was a calculated political move, not a spiritual discernment. Secondly, it underscores **deliberate unbelief in the face of overwhelming evidence**. Despite the irrefutable miracle of Lazarus's resurrection, which many witnessed, the leaders chose to suppress the truth and plot against Jesus, demonstrating a tragic spiritual blindness where self-interest and prejudice override divine revelation. This stands in stark contrast to the genuine faith exhibited by many who witnessed Jesus's signs, as noted in [John 2:23](/john/2-23 "John 2:23 - Many believe in Jesus's signs"). Finally, there is the profound **irony of divine sovereignty**. The very council gathered to plot Jesus's demise inadvertently became the instrument through which God's ultimate plan of salvation would be accomplished. Their desperate attempt to eliminate Jesus, thinking it would preserve their status, ultimately led to His crucifixion and resurrection, fulfilling prophecy and providing redemption for humanity, a truth prophetically articulated by Caiaphas in [John 11:50-52](/john/11-50-52 "John 11:50-52 - Caiaphas's Prophecy").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **gathered (Greek, _synágō_):** This verb means "to lead together, i.e., collect or convene." Its use here emphasizes the deliberate, organized assembly of the Sanhedrin. It highlights the formal, official nature of their meeting, underscoring the gravity with which they viewed Jesus's actions and the seriousness of their intent to address the "problem" He presented.
* **man (Greek, _ánthrōpos_):** Derived from "man-faced," this term refers to a human being. The religious leaders' use of "this man" (G3778 _hoûtos_ + G444 _ánthrōpos_) is dismissive and dehumanizing, reducing Jesus to merely a human individual, despite the supernatural works He performed. It reveals their inability or unwillingness to acknowledge His divine claims or unique identity, choosing instead to see Him as just another mortal, albeit one with unusual powers.
* **miracles (Greek, _sēmeîon_):** This neuter noun means "an indication, especially ceremonially or supernaturally," often translated as "sign," "token," or "wonder." John's Gospel consistently uses _sēmeîon_ to emphasize that Jesus's mighty works were not mere displays of power, but direct *signs* pointing to His divine identity, His authority, and His mission as the Son of God. The leaders acknowledge the reality of these "signs" but refuse to accept their divine implication, instead viewing them as a threat.

#### Verse Breakdown
* **"Then gathered the chief priests and the Pharisees a council,"**: This phrase sets the scene, indicating an immediate and urgent response from the highest religious authorities in Jerusalem. The conjunction "Then" (G3767 _oûn_) signals a direct consequence of Lazarus's resurrection. The "chief priests" (predominantly Sadducees) and "Pharisees" (the two major factions, typically rivals) uniting underscores the perceived severity of the threat Jesus posed, compelling them to convene the Sanhedrin, their supreme governing body. This gathering was not for theological inquiry but for strategic deliberation.
* **"and said, What do we?"**: This rhetorical question reveals their deep consternation and helplessness. It is a desperate cry for a course of action, indicating their perplexity and the pressure they felt. It's not a question seeking understanding of Jesus, but a pragmatic inquiry into how to manage or eliminate a perceived problem. It shows their focus on maintaining control and order, even at the expense of truth.
* **"for this man doeth many miracles."**: This clause provides the explicit reason for their urgent meeting. The word "for" (G3754 _hóti_) introduces the justification. They acknowledge the undeniable reality of Jesus's "many miracles" (G4183 _polýs_ + G4592 _sēmeîon_). This admission is crucial: they do not deny His power but rather fear its implications. Their concern is not the source of His power, but its effect on the populace and the potential for Roman intervention, revealing a focus on earthly power dynamics rather than divine truth.

#### Literary Devices
John's Gospel masterfully employs **Irony** in this passage. The Sanhedrin convenes to prevent Jesus's influence from leading to the destruction of their "place and nation" ([John 11:48](/john/11-48 "John 11:48 - The Sanhedrin's Fear of Roman Retribution")), yet their very decision to put Him to death ultimately leads to the fulfillment of God's redemptive plan and, ironically, the eventual destruction of Jerusalem by the Romans decades later. There is also a strong **Contrast** between the public's growing belief in Jesus due to His signs and the religious leaders' hardened unbelief and plotting. The miracles, intended to reveal Jesus's divine identity, instead provoke a murderous conspiracy among those who should have recognized Him first. Furthermore, Caiaphas's unwitting prophecy in the following verses ([John 11:49-52](/john/11-49-52 "John 11:49-52 - Caiaphas's Unwitting Prophecy")) serves as powerful **Foreshadowing**, revealing that their decision, though malevolent in intent, would serve God's ultimate purpose of Jesus dying for the nation and for all God's scattered children.

### THEOLOGICAL AND THEMATIC CONNECTIONS
John 11:47 stands as a stark reminder of the human tendency to reject divine truth when it threatens personal power, comfort, or established systems. The religious leaders, confronted with irrefutable evidence of Jesus's divine authority through His miracles, chose fear and political expediency over faith and spiritual discernment. Their acknowledgment of "many miracles" (G4183 _polýs_ + G4592 _sēmeîon_) but refusal to believe in Jesus as the Son of God highlights a profound spiritual blindness, demonstrating that even undeniable signs can be rejected by a hardened heart. This passage underscores the sovereignty of God, revealing that even the malevolent intentions of humanity can be woven into His perfect plan for redemption, ultimately leading to the cross, which was not a defeat but the ultimate victory.

* [John 12:10-11](/john/12-10-11 "John 12:10-11 - Plot to kill Lazarus"): The plot against Jesus extends to Lazarus, showing the depth of their hardened hearts and their desire to suppress truth.
* [Acts 4:16-18](/acts/4-16-18 "Acts 4:16-18 - Sanhedrin's reaction to Peter and John"): The Sanhedrin's reaction to Peter and John's miracles echoes their earlier response to Jesus, demonstrating a consistent pattern of rejecting undeniable divine power.
* [Matthew 26:3-5](/matthew/26-3-5 "Matthew 26:3-5 - Plot to Arrest Jesus"): This parallel account in Matthew further details the chief priests' and elders' conspiracy to arrest and kill Jesus, driven by similar fears and motivations.

### REFLECTION AND APPLICATION
This pivotal moment in John's Gospel challenges us to examine our own hearts and motivations. Are we truly open to God's truth, even when it disrupts our comfort zones, challenges our preconceived notions, or threatens our personal agendas? The religious leaders, despite their deep knowledge of scripture and their positions of authority, allowed fear of man and political self-preservation to blind them to the very Messiah they claimed to await. Their response to Jesus's undeniable power was not awe or worship, but a desperate scramble to maintain control. This serves as a powerful warning against allowing our biases, self-interest, or the pursuit of worldly power to prevent us from recognizing and submitting to God's sovereign will. Ultimately, God's plan cannot be thwarted by human opposition; even the malevolent intentions of the religious leaders were unknowingly used to fulfill His redemptive purposes, demonstrating His ultimate control over all circumstances. We are called to cultivate hearts of humility and genuine seeking, allowing the "signs" of God's work in the world and in His Word to lead us to deeper faith and obedience, rather than resistance.

#### Questions for Reflection
* **What "miracles" or undeniable truths about God's work might I be resisting in my own life due to fear, comfort, or a desire for control?**
* **How do my personal agendas or the pursuit of worldly status potentially blind me to spiritual realities or God's will?**
* **In what ways can I cultivate a heart that prioritizes truth and God's sovereignty over personal security or societal expectations?**
* **How does the Sanhedrin's reaction to Jesus's power challenge my understanding of what true spiritual authority and leadership should look like?**

### FAQ

**Who were the chief priests and the Pharisees, and why were they gathered together?**

Answer: The "chief priests" were primarily members of the Sadducee party, who controlled the Temple operations and held significant political power, often collaborating with the Roman authorities to maintain peace and their own status. The "Pharisees" were a popular religious movement known for their strict adherence to the Mosaic Law and oral traditions, holding considerable influence over the common people. While these two groups often disagreed on theological and political matters, they united in John 11:47 out of a shared concern: Jesus's growing popularity and undeniable miracles, especially the raising of Lazarus ([John 11:43-45](/john/11-43-45 "John 11:43-45 - Lazarus Raised from the Dead")), threatened their respective authorities and the delicate balance of power under Roman occupation. They feared that Jesus's messianic claims and the public's response would provoke a Roman crackdown, leading to the destruction of their "place and nation" ([John 11:48](/john/11-48 "John 11:48 - The Sanhedrin's Fear")).

**What was "a council" that they gathered?**

Answer: The "council" refers to the Sanhedrin (Greek: _synedrion_), which was the supreme Jewish legislative and judicial body in Jerusalem during the Second Temple period. It was composed of 71 members, including chief priests, elders (lay aristocrats), and scribes (experts in the Law). The Sanhedrin had authority over religious and civil matters within Judea, though their capital punishment powers were restricted under Roman rule. Their gathering in [John 11:47](/john/11-47 "John 11:47 - The Sanhedrin Convenes") was an official, urgent session to address what they perceived as a national crisis posed by Jesus's ministry and influence.

**Why were the religious leaders so threatened by Jesus's miracles, especially the resurrection of Lazarus?**

Answer: The religious leaders were profoundly threatened by Jesus's miracles not because they doubted their reality, but because of their undeniable power and the immense public response they generated. The resurrection of Lazarus, a man dead for four days, was a public and irrefutable "sign" ([John 11:45](/john/11-45 "John 11:45 - Many believe in Jesus")) that pointed directly to Jesus's divine authority and messianic claims. This miracle caused many to believe in Him, which the leaders feared would lead to a popular uprising. Their primary concern, as articulated in [John 11:48](/john/11-48 "John 11:48 - The Sanhedrin's Fear"), was that the Romans would intervene, destroy their Temple ("place"), and dismantle their nation. Thus, their fear was largely political and self-preservational; they were more concerned with maintaining their power and the existing order than with acknowledging the truth of who Jesus was.

### CHRIST-CENTERED FULFILLMENT
The Sanhedrin's desperate council in [John 11:47](/john/11-47 "John 11:47 - The Sanhedrin Convenes") to eliminate Jesus, "for this man doeth many miracles," ironically set in motion the very events that would lead to humanity's salvation. Their fear that "the Romans shall come and take away both our place and nation" ([John 11:48](/john/11-48 "John 11:48 - The Sanhedrin's Fear")) led them to condemn the innocent Son of God. Yet, in God's sovereign plan, this act of ultimate rejection became the means of ultimate redemption. Caiaphas, the high priest, unwittingly prophesied that Jesus "should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad" ([John 11:51-52](/john/11-51-52 "John 11:51-52 - Caiaphas's Unwitting Prophecy")). Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), willingly laid down His life, not as a victim of human conspiracy, but as the fulfillment of divine prophecy ([Isaiah 53:7](/isaiah/53-7 "Isaiah 53:7 - He was led like a lamb to the slaughter")). His death on the cross, orchestrated by those who sought to destroy Him, became the ultimate "sign" of God's love and justice, conquering sin and death ([Colossians 2:14-15](/colossians/2-14-15 "Colossians 2:14-15 - Christ's Triumph Over Principalities and Powers")). Thus, the Sanhedrin's desperate attempt to preserve their earthly kingdom inadvertently paved the way for Christ to establish His eternal, spiritual kingdom, drawing all people to Himself through His sacrifice ([John 12:32](/john/12-32 "John 12:32 - Jesus Lifted Up")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 26:3

Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

Acts 4:5

¶ And it came to pass on the morrow, that their rulers, and elders, and scribes,

Acts 4:6

And Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem.

Acts 4:16

Saying, What shall we do to these men? for that indeed a notable miracle hath been done by them [is] manifest to all them that dwell in Jerusalem; and we cannot deny [it].

Acts 4:17

But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.

Matthew 5:22

But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

John 12:19

The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him.