ACC ~ Matthew 27 v11 - 14

OVERVIEW:

Jesus appears before Pilate in fulfillment of Old Testament prophecy (CYRIL OF ALEXANDRIA). Jesus’ response to Pilate’s question about kingship was one of humility (ORIGEN). Jesus, and later the apostles, is charged with political disloyalty. Jesus’ accusers wanted some charge against him worthy of the death penalty. While Jesus remains silent to their accusations, he does confess to being a heavenly king (CHRYSOSTOM). His silence is not avowal to the charge; rather, he despises it by not refuting it. One who needs no defense does well to keep silent (MAXIMUS OF TURIN). The Word of God remains silent to them (ORIGEN).

27:11-12 | Jesus Questioned

JESUS BEFORE PILATE

CYRIL OF ALEXANDRIA: They led Jesus to Pilate. And they handed him over to the Roman soldiers. Thus the things announced beforehand by the holy prophets were fulfilled to them. For it says, “Woe to the lawless man. Evil will be his lot according to his works.” [1] Just “as you have done, so shall it be done to you. Your retribution will be paid back upon your own head.” [2] FRAGMENT 302. [3]

[1] Is 3:11.

[2] Obad 15.

[3] HE DEATH OF JOHN THE BAPTIST | MATTHEW 14:1-12

PILATE’S QUESTION

ORIGEN: Truly Jesus “did not consider equality with God something to be grasped” [1] and not once but often humbled himself on behalf of humanity. See now, “having been made judge of every creature” [2] by the Father, the King of kings and Lord of lords, to what extent he humbled himself. He compliantly stood before the governor of the land of Judea, who asked him perhaps deridingly or doubtingly, “Are you the king of the Jews?” Jesus thought this question was proper, and he replied, “It is as you say.” Before that, having been adjured by the chief priest to say whether he was the Christ, the Son of God, he answered, “You have said it yourself.” [3] Notice the two questions. The first one, “If you are the Christ the Son of God,” was germane to Christ as a Jew. The Roman governor did not state his question by saying, “Are you the Christ?” but rather, “Are you the king of the Jews?” COMMENTARY ON MATTHEW 118. [4]

[1] Phil 2:6.

[2] Acts 10:42.

[3] Mt 26:64.

[4] GCS 38.2:250-51.

ARE YOU THE KING OF THE JEWS?

CHRYSOSTOM: Do you see what he is asked first? Is this the same charge that they had been continually bringing forward in every circumstance? They could see that Pilate was not ready to take into account subtle matters of Jewish law. So they directed their accusation outwardly to state charges of political disloyalty. They did the same later with the apostles, always charging them with political motivations, always bringing forward some trumped-up idea that they were after worldly power. [1] They were treating Jesus now as if he were a mere man and as if he were under suspicion of treason. … What they were really interested in was finding some charge that would put him to death. THE GOSPEL OF MATTHEW, HOMILY 86.1. [2]

[1] Chrysostom refers to the hostility of the Jewish authorities toward the disciples of Jesus in general, as described in many passages in Acts.

[2] PG 58:763; NPNF 1 10:511.

YOU HAVE SAID SO

CHRYSOSTOM: What does Christ answer to Pilate’s question? “You have said so.” He confessed that he was [indeed] a king, but a heavenly king. This would be made clearer elsewhere when he replied more specifically to Pilate, “My kingship is not of this world.” [1] He gives a reason that cannot be doubted: “If my kingship were of this world, my servants would fight, that I might not be handed over.” [2] There was, of course, no excuse for even making such accusations, either from the governor or priests. For in order to refute this suspicion he paid a tax and taught others to pay it. [3] And when others wanted to make him a king, he fled. [4] THE GOSPEL OF MATTHEW, HOMILY 86.1. [5]

[1] Jn 18:36.

[2] Jn 18:36.

[3] Mt 22:17.

[4] Jn 6:15.

[5] PG 58:763; NPNF 1 10:511.

RESPONSE TO PILATE’S QUESTION

HILARY OF POITIERS: To Pilate’s question as to whether he was king of the Jews, he answered, “It is as you say.” How different was the statement he had made to the priest! When the latter asked him whether he was the Christ, he said, “You have said it yourself.” [1] This answer is given to the priest as though pertaining to the past, for in many places the law had foretold the coming of the Christ. ON MATTHEW 32.7. [2]

[1] Mt 26:64.

[2] SC 258:246-48.

NO REPLY TO FALSE ACCUSATIONS

CHRYSOSTOM: So why then did he not defend himself reasonably by recalling these acts when he was under accusation of being a usurper of power? Because his acts themselves proved his meekness and gentleness and spiritual power. They were beyond number. The judicial process was corrupt, and his accusers were willfully blind and dealt unfairly. So he chose to reply to nothing. He held his peace. He answered briefly to the authorities so as not to appear arrogant from continuing silence. But he did not say anything in reply to these false accusations. He knew he was not likely to persuade them. THE GOSPEL OF MATTHEW, HOMILY 86.1. [1]

[1] PG 58:763; NPNF 1 10:511.

27:13-14 | Pilate Amazed

HIS SILENCE

MAXIMUS OF TURIN: It might seem remarkable to you, brothers, that the Lord should be accused by the chief priests before the procurator Pilate and should be silent and that he should not refute their wickedness by his response, since indeed a defense which follows quickly is the only way to refute a persistent accusation. It might seem remarkable, I say, brothers, that the Savior should be accused and should remain silent. Silence is occasionally understood as avowal, for when a person does not wish to respond to what is asked of him he appears to confirm what is raised against him. Does the Lord then confirm his accusation by not speaking? Clearly he does not confirm his accusation by not speaking; rather he despises it by not refuting it. For one who needs no defense does well to keep silent, but let one who fears to be overcome defend himself and one who is afraid of being vanquished hasten to speak. When Christ is condemned, however, he also overcomes, and when he is judged he also vanquishes, as the prophet says: “that you should be justified in your words and should vanquish when you are judged.” [1] Why was it necessary for him therefore to speak before being judged, when for him judgment was a complete victory? SERMONS 57.1. [2]

[1] Ps 51:4 (50:6 LXX).

[2] CCL 23:228; ACW 50:137.

HE WAS ACCUSED

ORIGEN: The ministers and elders of western Jewish literature, who are the sons of those chief priests and elders who accused Jesus, still today adopt and repeat these same allegations against him. On this account, since the sins of their forebears go before them and remain in them, their works suffer “[God’s] wrath forever,” [1] and they are forsaken along with their entire people “like a tent in the vineyard, like a lodge in a cucumber field and like a city besieged.” [2] Just as Jesus “gave no answer” [3] then, neither does he give an answer now to the accusations of the Jewish priests and elders. The Word of God remains silent toward them. Still today they turn a deaf ear to the Word of God, as they previously did to the prophets and to him at the consummation of the ages when he “was made flesh and dwelt among us.” [4] COMMENTARY ON MATTHEW 119. [5]

[1] 1 Thess 2:16.

[2] Is 1:8.

[3] Mt 27:12.

[4] Jn 1:14.

[5] GCS 38.2:252. Origen was writing long before the development of modern ethnic anti-Semitism. He had a profound appreciation of the rabbinic tradition and knew that tradition well enough to know that its main complaint against Jesus in the third century had remained the same accusations implied in Mt 27:11-12.