Commentary on the Gospel According to John John Calvin
Commentary on John have been ordained to defend the faith and peace of the Church. But when we examine the matter more closely, we plainly see that there is nothing which they have less at heart than the defense of true doctrine, that nothing affects them less than a care about peace and harmony, but that they only fight to uphold their own tyranny. They who are satisfied with general principles, and do not attend to the circumstances, imagine that the Papists do right in attacking us; but the investigation of the matter quickly dissipates that smoke by which they deceive the simple. 492
8. He was the more afraid. These words may be explained in two ways. The first is, that Pilate dreaded lest some blame should be imputed to him, if a tumult arose, because he had not condemned Christ. The second is, that, after having heard the name of the Son of God, his mind was moved by religion. This second view is confirmed by what immediately follows:
9. And he entered again into the hall, and said to Jesus; Whence Art Thou? It is evident from this that he was in a state of perplexity and anguish, because he was afraid that he would be punished for sacrilege, if he laid his hand on the Son of God It ought to be observed that, when he asks whence Christ is, he does not inquire about his country, but the meaning is, as if he had said, "Art thou a man born on the earth, or art thou some god?" The interpretation which I give to this passage, therefore, is, that Pilate, struck with the fear of God, was in perplexity and doubt as to what he ought to do; 493 for he saw, on the one hand, the excitement of a mutiny, and, on the other hand, conscience held him bound not to offend God for the sake of avoiding danger.
This example is highly worthy of observation. Though the countenance of Christ was so disfigured, yet, as soon as Pilate hears the name of God, he is seized with the fear of violating the majesty of God in a man who was utterly mean and despicable. If reverence for God had so much influence on an irreligious man, must not they be worse than reprobate, who now judge of divine things in sport and jest, carelessly, and without any fear? for, indeed, Pilate is a proof that men have naturally a sentiment of religion, which does not suffer them to rush fearlessly in any direction they choose, when the question relates to divine things. This is the reason why I said that those who, in handling the doctrine of Scripture, are not more impressed with the majesty of God, than if they had been disputing about the shadow of an ass, are given up to a reprobate mind, (Romans 1:28.) Yet they will one day feel to their destruction, what veneration is due to the name of God, which they now treat with such disdainful and outrageous mockery. It is shocking to relate how haughtily the Papists condemn the plain and ascertained truth
492"Ces fumees, par lesquelles ils abusent les simples." 493"Il estoit en perplexite et doute de ce qu'il devoir falre." — The Latin phraseology is highly idiomatic, being formed on a noted passage of Plautus: — "Quod inter sacrum, ut aiunt, et saxum haeserit." — "That he stuck fast, as they say, between the victim and the sacrificial knife." A close resemblance to this may be observed in a French idiom — "Etre entre le marteau et l'enclume;" — To be between the hammer and the anvil. — Ed.