Commentary on a Harmony of the Evangelists Matthew Mark and Luke John Calvin
JOHN CALVIN
was after the cock-crowing, and just as day was breaking. The Evangelists, therefore, do not mean that they removed from the place, 1567 but only relate, that as soon as it was daylight, they condemned Christ to death, and did not lose a moment in earnestly putting into execution their wicked design. What Luke formerly stated, (22:66,) that they assembled in the morning, ought not to be explained as referring to the very beginning, but to the last act, which is immediately added: as if he had said, that as soon as it was day, our Lord having acknowledged that he was the Son of God, they pronounced their sentence of his death. Now if they had been permitted to decide in taking away life, they would all have been eager, in their fury, to murder him with their own hands; but as Pilate had cognizance of capital crimes, they are constrained to refer the matter to his jurisdiction; only they entangle him by their own previous decision. 1568 For the stoning of Stephen (Acts 7:59) took place in a seditious manner, as happens in cases of tumult; but it was proper that the Son of God should be solemnly condemned by an earthly judge, that he might efface our condemnation in heaven.
3. Then Judas, perceiving that he was condemned. By this adverb ({τότε}) then, Matthew does not fix the exact point of time; for we shall find him shortly afterwards adding, that Judas, when he saw that the priests disdainfully refused to take back the reward of his treason, threw it down in the temple. But from the house of Caiaphas they came straight to the Pretorium, and stood there until Christ was condemned. It can scarcely be supposed that they were found in the temple on that day; but as the Evangelist was speaking of the rage and madness of the council, he inserted also the death of Judas, by which their blind obstinacy, and the hardness of their hearts like iron, were more fully displayed.
He says that Judas repented; not that he reformed, but that the crime which he had committed gave him uneasiness; as God frequently opens the eyes of the reprobate, so as to begin to feel their miseries, and to be alarmed at them. For those who are sincerely grieved so as to reform, are said not only ({μεταμελεῖν}), 1569 but, also ({μετανοεῖν}), 1570 from which is derived also ({μετάνοια}), 1571 which is a 1567"Du lieu ou ils avoyent esté assemblez la nuict;" — "from the place where they had been assembled during the night."
1568"C'est à dire, de l'avis qu'ils en avoyent desja donné en leur conseil;" — "that is to say, by the opinion which they had already given respecting him in their council."
1569The import of those Greek words is brought out more fully in our Author's French version. "Car ceux qui sont vrayement desplaisans pour s'amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;" — "for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here." He then goes on to say that Matthew attributes to Judas "une repentance que les Grecs nomment {μεταμέλεια}, qui est forcee, et laisse l'homme tout abruti; non pas celle qu'ils nomment {μετάνοια}, qui est un vraye conversation de l'homme à Dieu;" — "a repentance which the Greeks call metameleia, ({μεταμέλεια},) which is forced, and leaves the man altogether brutish; not that which they call metanoia, ({μετάνοια},) which is a true conversion of the man to God."
1570The import of those Greek words is brought out more fully in our Author's French version. "Car ceux qui sont vrayement desplaisans pour s'amender, non seulement cognoissent leurs fautes, mais aussi changent de courage, ce qui est bien ici exprimé;" — "for those who are truly dissatisfied with themselves so as to reform, not only know their faults, but also have the resolution to amend, which is well expressed here." He then goes on to say that Matthew attributes to Judas "une repentance que les Grecs nomment {μεταμέλεια}, qui est forcee, et laisse l'homme tout abruti; non pas celle qu'ils nomment {μετάνοια}, qui est un vraye conversation de l'homme à Dieu;" — "a repentance which the Greeks call metameleia, ({μεταμέλεια},) which is forced, and leaves the man altogether brutish; not that which they call metanoia, ({μετάνοια},) which is a true conversion of the man to God."
1571The import of those Greek words is brought out more fully in our Author's French version.