(62) Answerest thou nothing?--A different punctuation gives, Answerest Thou nothing to what these witness against Thee? as one question. The question implies a long-continued silence, while witness after witness were uttering their clumsy falsehoods, the effect of which it is not easy to realise without a more than common exercise of what may be called dramatic imagination. I remember hearing from a distinguished scholar who had seen the Ammergau Passion-mystery, that, as represented there, it came upon him with a force which he had never felt before. In the silence itself we may perhaps trace a deliberate fulfilment of the prophecy of Isaiah 53:7. In 1Peter 2:23 we find a record of the impression which that fulfilment made on the disciples.

What is it . . .?--The question was clearly put, as it had been before Annas (John 18:19), with the intention of drawing out something that would ensure condemnation.

Verse 62. - The high priest [Caiaphas] arose. As if in indignation at the outrage offered by this vaunt to Jehovah and the sanctuary. But the indignation was assumed and theatrical; for even this charge had broken down, owing to the disagreement of the two witnesses (Mark 14:59). Something more definite must be secured before any formal appeal could be made to the Sanhedrin or the procurator. Answerest thou nothing? The angry president endeavours to browbeat the Prisoner, and to make him criminate himself by intemperate language or indiscreet admission. What is it which these witness against thee? The Received Text (followed here by Westcott and Hort) divides the high priest's words into two questions, as in the Authorized Version. The Vulgate unites the two into one, Nihil respondes ad ea quae isti adversum te testificantur? Alford, Tischendorf, etc., print, Οὐδὲν ἀποκρίνῃ τί οῦτοί σου καταμαρτυροῦσιν; "Answerest thou not what it is which these witness against thee?" Caiaphas professes a desire to hear Christ's explanation of the words just alleged against him.

26:57-68 Jesus was hurried into Jerusalem. It looks ill, and bodes worse, when those who are willing to be Christ's disciples, are not willing to be known to be so. Here began Peter's denying him: for to follow Christ afar off, is to begin to go back from him. It is more our concern to prepare for the end, whatever it may be, than curiously to ask what the end will be. The event is God's, but the duty is ours. Now the Scriptures were fulfilled, which said, False witnesses are risen up against me. Christ was accused, that we might not be condemned; and if at any time we suffer thus, let us remember we cannot expect to fare better than our Master. When Christ was made sin for us, he was silent, and left it to his blood to speak. Hitherto Jesus had seldom professed expressly to be the Christ, the Son of God; the tenor of his doctrine spoke it, and his miracles proved it; but now he would not omit to make an open confession of it. It would have looked like declining his sufferings. He thus confessed, as an example and encouragement to his followers, to confess him before men, whatever hazard they ran. Disdain, cruel mocking, and abhorrence, are the sure portion of the disciple as they were of the Master, from such as would buffet and deride the Lord of glory. These things were exactly foretold in the fiftieth chapter of Isaiah. Let us confess Christ's name, and bear the reproach, and he will confess us before his Father's throne.And the high priest arose and said unto him,.... He rose up from his seat in great wrath and anger; partly being vexed, that they could get no other and better testimony; and partly because of Christ's contemptuous silence, giving no answer to the witnesses, as judging they deserved none; and which highly provoked the high priest, and therefore in passion said,

answerest thou nothing? what is it which these witness against thee? Is it true or false, right or wrong? The Vulgate Latin renders it, "dost thou answer nothing to those things which these witness against thee?" To which agree the Arabic version, and Munster's Hebrew Gospel.