In the morning (Friday) the chief priests bind Jesus and bring Him to Pontius Pilate, the Roman "governor" or procurator (Matt. XXVII:1, 2). Pilate asks Him, "Art Thou the King of the Jews? And Jesus said unto him, Thou sayest" (Matt. XXVII:11).[42] He persists in maintaining His position of silence or non-negation against all the accusations of the chief priests, "insomuch that the governor marvelled greatly" (Matt. XXVII:12-14). Pilate's wife, having been warned in a dream, sends word to him, "Have thou nothing to do with that just man" (Matt. XXVII:19). It being a custom of the feast of the Passover that the governor should release one prisoner to the people, and Pilate, knowing that the chief priests had delivered Jesus to him out of "envy," asks the multitude whom he shall release unto them, Barabbas or Jesus (Matt. XXVII:15, 16, 17, 20, 21). The multitude demands the release of Barabbas, and, on Pilate's asking them what he shall do with Jesus, "they all say unto him, Let Him be crucified" (Matt. XXVII:22). "And the Governor said, Why, what evil hath He done? But they cried out the more, saying, Let Him be crucified" (Matt. XXVII:23). Pilate then washed his hands before the multitude, "saying, I am innocent of the blood of this just person; see ye to it. Then answered all the people and said, His blood be on us, and on our children" (Matt. XXVII:24, 25). Thereupon Pilate released Barabbas, and after he had scourged Jesus, delivered Him to be crucified (Matt. XXVII:26).
In Mark the charges before the Sanhedrim are the same as in Matthew with some slight verbal changes (Mark XIV:53-66). To the question, "Art Thou the Christ, the Son of the Blessed?" Jesus answers directly, "I am."
The proceedings before Pilate are substantially the same as in Matthew (Mark XV:1-15).
According to Luke, the session of the Sanhedrim was held "as soon as it was day," instead of in the night, immediately after Jesus' arrest (Luke XXII:66). The only charge here is, "Art Thou the Christ?" Jesus, after a few words, recognizing the futility of any defense, says, "Ye say that I am" (Luke XXII:66-71).
Luke's account of the proceedings before Pilate is more detailed than, and somewhat different from, that of Matthew and Mark. The charge is maliciously distorted so as to offend the political susceptibilities of the Romans. "We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ, a King" (Luke XXIII:2). Pilate, after questioning Jesus, says at once, "I find no fault in this Man" (Luke XXIII:4). This makes the chief priests the more fierce, and they press again their charges, mentioning that Jesus comes from Galilee (Luke XXIII:5). Galilee being in Herod's jurisdiction, and Herod being then in Jerusalem, Pilate sends Jesus to him, probably hoping thus to rid himself of the whole trouble (Luke XXIII:6, 7).[43] Herod questions Jesus, who answers him nothing, and then with his men of war mocks Jesus, arrays Him "in a gorgeous robe," and sends Him back to Pilate (Luke XXIII:8-11). Pilate then calls together the "chief priests and the rulers and the people," and tells them that both he and Herod have examined Jesus, and lo, "nothing worthy of death is done unto Him" (proved against Him) (Luke XXIII:13-15). "I will, therefore, chastise Him and release Him" (Luke XXIII:16). "And they cried out all at once, saying, Away with this Man, and release unto us Barabbas" (Luke XXIII:18). Twice more Pilate urges that Jesus be released, but they insist that He be crucified. Pilate finally yields and "gave sentence that it should be as they required" (Luke XXIII:20-24).