The Pulpit Commentary — Matthew — Volume 2 — Section 628

have sinned," does but lightly pass the llps. Judas would have done it again, if he could have been sure of succeeding the second time. Remorse includes no self-revela- tion, no humbled feeling. There is anger with one's self, but not shame or humility. Bo there is no chance of betterment for a man while his feeling keeps mere remorse. II. REMOBBE KEEPS A MAN AWAY FROM GoD. You cannot take remorse to God. You never want to do so. It drives you away from him. Jud11,11 never offered a prayer to God; never thought of pardon for his offence. Remorse made him hopeless and desperate. He took the life that seemed worthless. Penitence always moves towards God; it seeks him. There ie in it prayer and hope. God is the All-merciful One.-R. T. Ver.12.-The silence o/mnocence. "He answered nothing." "We have to realize the contrast between the vehement clamour of the accusers, the cairn, imperturbable, patient silence of the Accused, and the wonder of the judge at what was so different from anything that bad previously come within the range of his experience" (Plnmptre). Attention may be given to the silences of Jesus during his trials. They are at least as striking and as remarkable as his speeches. Look especiaUy at these. 1. His silence before the high priest. False witnesses, bribed witnesses, made an accusation, by twisting one of bis figurative sentences. The high priest was prepared to twist any reply that Jesus might make. "But he held his peace." And the silence made the consciences of his judges speak out, and accuse them of unscrupulous and malicious wickedness. 2. His silence before Herod. " Herod poured out a flood of rambling remarks, but Jesus did not vouchsafe him one word. He felt that Herod should have been ashamed to look the Baptist's Friend in the face. He would not stoop even to speak to a man who could treat him as a mere wonder-worker who might purchase his judge's favour by exhibiting his skill. But Herod was utterly incapable of feeling the annihilating force of such silent disdain." 3. His silence before Pilate (as in text). It does not seem that our Lord was silent to Pilate, It was when the clamour of the priest-party arose, interrupting the trial, that Jesus preserved silence. Observe the very important distinction between the silence of moodiness and sulkiness and the silence of conscious innocence. Only the latter silence has the true, reproachful, con- science-quickening power. "A silent lamb amidst his foes." The lamb is the type of innocence. Christianity has glorified the silent endurance of wrong, and has made such "silent endurance" one of the most masterful forces that sway humanity. Illustrate these points. I. INNOCENCE CAN AFFORD TO BE BlLENT. 1. Because it sufficiently speaks in attitude and in countenance. 2. Because God is always on its side. 3. Because time works its vindica.tion. II. INNOCENCE OONVI0TS THE INJURER BY SILENCE. 1. It takes away all possibility of contention. 2. It prevents the injurer keeping up the excitement of rage and malice. 3. It compels the injurer to question his own doings. 4. It takes away aU the pleasure of the injurer, when a man bears the injury meekly a.nd silently. The silence of Jesus searches priest-party, Herod, and Pilate.-R. T. Ver. 18.-Pilate's character-reading. "He knew that for envy they had delivered him." Pilate was never under any sort of delusion concerning Christ. Experience as a magistrate made the criminal's face, and attitude, and speech, and ways, quite familiar things to him. He watched Jesus, and was perfectly certain that he was no criminal, and no dangerous revolutionist. And Pilate had not had contention after contention with that priest-party without knowing the party well; and his estimate of it we can well imagine. It did not flatter them, a.nd it was just. Of course, he saw everything from the Roman's point of view, and he made some mistakes, as every one must who fails to put himself in the place of him whom he appraises; he was, however, right in this case. Dut what he read seriously increases the guilt a.nd shame of his act. He has no excuse of .:iven self-deception. I, PILATE'B READING OF THE CHARACTER AND MOTIVES OF THE PBIEBT-PA.RTY, Pilate "was a typical Roman, not of the antique, simple stamp, but of the imperial period; o. man not without some remains of the ancient Roman justice in his soul, yet pieasure-loving, imperious, and corrupt. He hated the Jews_ whom he ruled, and, in iime11 of irritation, freely shed their blood. '!'hey returned his hatred with cordiality, 634 TRE GOSPEL ACOORDING TO ST. MATTHEW. [cH, xxvn. 1-66,