Christ does not answer the questions of His accusers. First of all, of course, because there is no point in answering...
Christ does not answer the questions of His accusers. First of all, of course, because there is no point in answering those who will certainly interpret any answer with bias. But this reason cannot be exhaustive, since not only Christ's words but His whole behavior was a sermon. The way He carries Himself before His accusers brings to mind not only His own words about not casting pearls, but also the Third Commandment, with which those words are connected. Therefore, to reveal the highest truths before biased accusers is the same as knowingly handing them over to be mocked.
In recent years one has often heard, in and out of place, the repeated phrase: "By silence God is betrayed." But Christ's silence shows that this principle should not be absolutized.
Pilate also is incapable of understanding Christ. This is not only because of his pagan mentality; after all, many pagans were able to respond to the preaching of the Gospel. More important is the fact that Pilate was used to being guided by the rules of this world, and they hinder the perception of everything that goes beyond practical advantage. But the people, prompted by the chief priests and demanding Barabbas's release, are guided by the same rules. Barabbas looks like a hero in the eyes of the people; his actions appear more understandable than Christ's preaching. And so we see Christ sent to die instead of Barabbas.
If the thought that Christ suffered for our sins ever begins to sound abstract to someone, it is worth remembering that He was sent to the cross intended for another man. The salvation of humanity began with a chance given to Barabbas, and now each of us is a pardoned Barabbas.
That day words came from the crowd about the blood lying on those gathered before Pilate and on their children. In the centuries that followed, people calling themselves Christians would more than once use these words to inflame their own thirst for bloodshed. But the evangelist did not mention them in order to call for revenge. Every person who commits lawlessness takes part in Christ's crucifixion. This means that all are guilty of shedding His blood.
Yet it was precisely for us, who crucify Him, that He went to the cross.
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27:3 Then Judas seeing that he was condemned - Which probably he thought Christ would have prevented by a miracle.
27:4 They said, what is that to us? - How easily could they digest innocent blood! And yet they had a conscience! It is not lawful (say they) to put it into the treasury - But very lawful to slay the innocent!
27:5 In that part of the temple where the sanhedrim met.
27:7 They bought with them the potter's field - Well known, it seems, by that name. This was a small price for a field so near Jerusalem. But the earth had probably been digged for potters' vessels, so that it was now neither fit for tillage nor pasture, and consequently of small value. Foreigners - Heathens especially, of whom there were then great numbersin Jerusalem.
27:9 Then was fulfilled - What was figuratively represented of old, was now really accomplished. What was spoken by the prophet - The word Jeremy, which was added to the text in latter copies, and thence received into many translations, is evidently a mistake: for he who spoke what St. Matthew here cites (or rather paraphrases) was not Jeremy, but Zechariah. Zec 11:12.
27:10 As the Lord commanded me - To write, to record.