{2} And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

(2) Christ holds his peace when he is accused in order that we may not be accused: acknowledging our guiltiness, and at the same time his own innocence.

People's New Testament

27:11 Jesus stood before the governor. In the judgment hall (Joh 18:28), which the Sanhedrin did not enter for fear of defilement. It was probably about seven a.m. that they presented themselves to Pilate, hoping that he would order their condemned prisoner to death without inquiry, but on his demand for charges they accuse Jesus of seeking to make himself King of the Jews. This charge causes Pilate to ask:

Art thou the King of the Jews? They had condemned Jesus for blasphemy, but now make a political charge, and Pilate's question is whether Jesus is claiming a temporal kingdom.

Thou sayest. Jesus was King, not of the Jews only, but men, and he admits the charge. He was King, however, in a spiritual sense, as he explained to Pilate (Joh 18:36).

Wesley's Notes

27:11 Art thou the king of the Jews? - Jesus before Caiaphas avows himself to be the Christ, before Pilate to be a king; clearly showing thereby, that his answering no more, was not owing to any fear.

Jamieson-Fausset-Brown Bible Commentary

Mt 27:11-26. Jesus Again before Pilate-He Seeks to Release Him but at Length Delivers Him to Be Crucified. ( = Mr 15:1-15; Lu 23:1-25; Joh 18:28-40).

For the exposition, see on [1372]Lu 23:1-25; [1373]Joh 18:28-40.

Matthew Henry's Concise Commentary

27:11-25 Having no malice against Jesus, Pilate urged him to clear himself, and laboured to get him discharged. The message from his wife was a warning. God has many ways of giving checks to sinners, in their sinful pursuits, and it is a great mercy to have such checks from Providence, from faithful friends, and from our own consciences. O do not this abominable thing which the Lord hates! is what we may hear said to us, when we are entering into temptation, if we will but regard it. Being overruled by the priests, the people made choice of Barabbas. Multitudes who choose the world, rather than God, for their ruler and portion, thus choose their own delusions. The Jews were so bent upon the death of Christ, that Pilate thought it would be dangerous to refuse. And this struggle shows the power of conscience even on the worst men. Yet all was so ordered to make it evident that Christ suffered for no fault of his own, but for the sins of his people. How vain for Pilate to expect to free himself from the guilt of the innocent blood of a righteous person, whom he was by his office bound to protect! The Jews' curse upon themselves has been awfully answered in the sufferings of their nation. None could bear the sin of others, except Him that had no sin of his own to answer for. And are we not all concerned? Is not Barabbas preferred to Jesus, when sinners reject salvation that they may retain their darling sins, which rob God of his glory, and murder their souls? The blood of Christ is now upon us for good, through mercy, by the Jews' rejection of it. O let us flee to it for refuge!