Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin (continued)
HARMONY OF THE EVANGELISTS
predictions of Scripture that he was not less the Son of God than the Son of David. It appears, too, that Caiaphas employed this epithet, with the view either of terrifying
Christ, or of exciting a prejudice against him; as if he had said, "See where you are going; for you cannot call yourself the Christ, without claiming, at the same time, the appellation of Son of God, with which Scripture honors him." Such is also his reason for using the word Blessed, which Mark gives instead of God; for this pretended reverence 1560 for God was intended to bring a heavier charge against Christ than that of profaning the holy name of God.
64. Thou hast said it. Luke inserts another reply, by which Christ reproves the malice of the priests, in not inquiring with a desire to know. If I tell you, says he, you will not believe: by which words he means, that though he were to prove to them a hundred times that he was the Christ, it would be of no avail with obstinate men.
For they had not only heard, but had beheld with their eyes miracles, which, though
Christ had been silent, would have confirmed his heavenly and divine power, and would even have cried aloud, that he was the promised Redeemer.
He next adds a confession, which, though it is related in many words by Matthew, does not convey a different meaning. Jesus affirms that he is the Christ, not for the purpose of avoiding death, but rather of inflaming the rage of his enemies against him. Though at that time he was exposed to contempt, and almost annihilated, by his mean garb, he announces, that at the proper time he will at length come with royal majesty, that they may tremble before the Judge, whom they now refuse to acknowledge as the Author of salvation. The meaning therefore is, that they are widely mistaken, if from his present appearance they form a judgment of what he is; because it is necessary that he should be humbled, and almost reduced to nothing, before he appear adorned with the emblems of his royal power, and with magnificent splendor. For by this word hereafter he distinguishes between his first and second coming.
We may draw from this a useful doctrine, which is still more extensive. For how comes it that wicked men are so much at their ease? How comes it that they are so insolent in rebellion, but because they do not set a high value on the crucified Jesus?
It is therefore necessary to remind them of a dreadful judgment, which, with all their stupidity, they will not be able to avoid. And though they ridicule as a fable what is said about the future coming of Christ, still it is not in vain that the Judge summons them to his tribunal and orders them to be summoned by the preaching of the Gospel, that they may be rendered the more inexcusable. But this announcement is fitted to be of very great use even to believers, that they may now with the eyes of hope look for Christ sitting at the right hand of the father, and patiently wait till he comes, and may likewise believe that the rage of wicked men against him, while absent, will not be without its consequences; for they will be compelled to behold him on high coming from heaven, whom now they not only despise, but even trample upon in their pride.
Sitting at the right hand of power. The metaphor contained in the term right hand
1560"Ce mot duquel Caiaphe use, faisant semblant d'avoir une grande reverence à la majesté Divine;" — "this word which Caiaphas employs, pretending to have a great veneration for the Divine majesty."