The night is drawing to a close when Peter denies Jesus for the third time. The members of the Sanhedrin have finished with their mock trial and have dispersed. Come dawn Friday morning, they reconvene, likely to give some cloak of legality to the illegal night trial. Jesus is brought before them.

Again the court demands: “If you are the Christ, tell us.” Jesus answers: “Even if I told you, you would not believe it at all. Moreover, if I questioned you, you would not answer.” However, Jesus courageously indicates to them his identity as the one foretold at Daniel 7:13. He says: “From now on the Son of man will be seated at the powerful right hand of God.”​—Luke 22:67-69; Matthew 26:63.

They persist: “Are you, therefore, the Son of God?” Jesus replies: “You yourselves are saying that I am.” This seems to justify killing Jesus on the charge of blasphemy. “Why do we need further testimony?” they ask. (Luke 22:70, 71; Mark 14:64) So they bind Jesus and lead him away to Roman Governor Pontius Pilate.

Judas Iscariot may see Jesus being taken to Pilate. When Judas realizes that Jesus has been condemned, he feels a certain remorse and despair. However, rather than turning to God in true repentance, he goes to give back the 30 pieces of silver. Judas tells the chief priests: “I sinned when I betrayed innocent blood.” But he gets the heartless reply: “What is that to us? You must see to it!”​—Matthew 27:4.

Judas throws the 30 silver pieces into the temple and then adds to his wrongs by attempting self-murder. As Judas tries to hang himself, apparently the branch to which he ties the rope breaks. His body drops to the rocks below, where it bursts apart.​—Acts 1:17, 18.

It is still early in the morning when Jesus is taken to the palace of Pontius Pilate. But the Jews taking him there refuse to enter. They think that such contact with Gentiles will defile them. That would disqualify them from eating the meal on Nisan 15, the first day of the Festival of Unleavened Bread, which is viewed as part of the Passover period.

Pilate comes out and asks them: “What accusation do you bring against this man?” They respond: “If this man were not a wrongdoer, we would not have handed him over to you.” Pilate may feel that they are trying to pressure him, so he says: “Take him yourselves and judge him according to your law.” The Jews reveal their murderous intent, replying: “It is not lawful for us to kill anyone.”​—John 18:29-31.

Actually, if they kill Jesus during the Passover festival, it will likely cause a public uproar. Yet if they can get the Romans to execute Jesus on a political charge, which the Romans are authorized to do, it will tend to absolve these Jews of responsibility before the people.

The religious leaders do not tell Pilate that they had condemned Jesus for blasphemy. Now they trump up different charges: “We found this man [1] subverting our nation, [2] forbidding the paying of taxes to Caesar, and [3] saying he himself is Christ a king.”​—Luke 23:2.

As a representative of Rome, Pilate has reason for concern about the charge that Jesus is claiming to be a king. So Pilate reenters the palace, calls Jesus to him, and asks: “Are you the King of the Jews?” In other words, ‘Have you broken the law of the empire by declaring yourself to be a king in opposition to Caesar?’ Perhaps to find out how much Pilate already has heard about him, Jesus says: “Are you asking this of your own originality, or did others tell you about me?”​—John 18:33, 34.

Professing ignorance of the facts about Jesus but desiring to learn them, Pilate replies: “I am not a Jew, am I?” He adds: “Your own nation and the chief priests handed you over to me. What did you do?”​—John 18:35.

Jesus does not attempt to dodge the central issue​—kingship. He answers in a way that no doubt greatly surprises Governor Pilate.

Jesus does not try to conceal from Pilate that he really is a king. Still, his Kingdom is no threat to Rome. “My Kingdom is no part of this world,” Jesus says. “If my Kingdom were part of this world, my attendants would have fought that I should not be handed over to the Jews. But as it is, my Kingdom is not from this source.” (John 18:36) Yes, Jesus has a Kingdom, but it is not of this world.

Pilate does not leave the issue at that. He asks: “Well, then, are you a king?” Jesus lets Pilate know that he has drawn the right conclusion, answering: “You yourself are saying that I am a king. For this I have been born, and for this I have come into the world, that I should bear witness to the truth. Everyone who is on the side of the truth listens to my voice.”​—John 18:37.

Jesus had earlier told Thomas: “I am the way and the truth and the life.” Now even Pilate hears that the purpose of Jesus’ being sent to earth is to bear witness to “the truth,” specifically the truth about his Kingdom. Jesus is determined to be faithful to that truth even if it costs him his life. Pilate asks: “What is truth?” but he does not wait for further explanation. He feels that he has heard enough to judge this man.​—John 14:6; 18:38.

Pilate returns to the crowd waiting outside the palace. Jesus apparently is at his side when he tells the chief priests and those with them: “I find no crime in this man.” Angered by that decision, the crowd insists: “He stirs up the people by teaching throughout all Judea, starting from Galilee even to here.”​—Luke 23:4, 5.

The Jews’ unreasoning fanaticism must amaze Pilate. As the chief priests and older men continue shouting, Pilate asks Jesus: “Do you not hear how many things they are testifying against you?” (Matthew 27:13) Jesus makes no attempt to answer. His calm in the face of the wild accusations surprises Pilate.

The Jews indicated that Jesus had ‘started from Galilee.’ Pursuing that clue, Pilate learns that Jesus is, in fact, a Galilean. This gives Pilate an idea of how he might escape responsibility for judging Jesus. Herod Antipas (the son of Herod the Great) is the ruler of Galilee, and he is in Jerusalem this Passover season. So Pilate sends Jesus to Herod. It was Herod Antipas who had John the Baptist beheaded. Later, at hearing that Jesus was performing miraculous works, Herod was concerned that Jesus might be John raised from the dead.​—Luke 9:7-9.

Herod now rejoices at the prospect of seeing Jesus. This is not because he wants to help Jesus or wishes to make any real attempt to learn whether there are valid charges against him. Herod is simply curious, and he is “hoping to see some sign performed by him.” (Luke 23:8) However, Jesus does not satisfy Herod’s curiosity. In fact, as Herod questions him, Jesus says not a word. Disappointed, both Herod and his soldiers treat Jesus “with contempt.” (Luke 23:11) They clothe him with a splendid garment and mock him. Then Herod sends Jesus back to Pilate. Herod and Pilate had been enemies, but now they become good friends.

When Jesus returns, Pilate calls together the chief priests, the Jewish rulers, and the people and says: “I examined him in front of you but found in this man no grounds for the charges you are bringing against him. In fact, neither did Herod, for he sent him back to us, and look! he has done nothing deserving of death. I will therefore punish him and release him.”​—Luke 23:14-16.

Pilate is eager to free Jesus, for he realizes that it is out of envy that the priests have handed him over. As Pilate tries to release Jesus, he receives further motivation to do so. While he is on his judgment seat, his wife sends him the message: “Have nothing to do with that righteous man, for I suffered a lot today in a dream [evidently of divine origin] because of him.”​—Matthew 27:19.

How can Pilate release this innocent man, as he should?

Pilate told the crowd seeking Jesus’ death: “I . . . found in this man no grounds for the charges you are bringing against him. In fact, neither did Herod.” (Luke 23:14, 15) Now, trying to spare Jesus, Pilate uses another approach, saying to the people: “You have a custom that I should release a man to you at the Passover. So do you want me to release to you the King of the Jews?”​—John 18:39.

Pilate is aware of a prisoner named Barabbas, who is known as a robber, a seditionist, and a murderer. So Pilate asks: “Which one do you want me to release to you, Barabbas or Jesus the so-called Christ?” Having been stirred up by the chief priests, the people ask that Barabbas be released, not Jesus. Pilate asks again: “Which of the two do you want me to release to you?” The crowd shouts: “Barabbas”!​—Matthew 27:17, 21.

Dismayed, Pilate asks: “What, then, should I do with Jesus the so-called Christ?” The people roar: “To the stake with him!” (Matthew 27:22) To their shame, they are demanding the death of an innocent man. Pilate pleads: “Why? What bad thing did this man do? I found in him nothing deserving of death; I will therefore punish him and release him.”​—Luke 23:22.

Despite Pilate’s repeated efforts, the enraged crowd yells in unison: “To the stake with him!” (Matthew 27:23) The religious leaders have worked the crowd into such a frenzy that they want blood! And it is not the blood of some criminal, some murderer. It is the blood of an innocent man who five days before was welcomed into Jerusalem as King. If Jesus’ disciples are present, they remain silent and inconspicuous.

Pilate sees that his appeals are doing no good. An uproar is arising, so he takes some water and washes his hands before the eyes of the crowd. He tells them: “I am innocent of the blood of this man. You yourselves must see to it.” Even that does not put the people off. Rather, they say: “Let his blood come upon us and upon our children.”​—Matthew 27:24, 25.

The governor wishes to satisfy them more than he wishes to do what he knows is right. So in accord with their demand, Pilate releases Barabbas to the mob. He has Jesus stripped and then scourged.

After this torturous beating, the soldiers take Jesus into the governor’s palace. The body of troops gather and heap further abuse on him. They braid a crown of thorns and push it down on his head. The soldiers also put a reed in Jesus’ right hand and put a scarlet-colored robe on him, such as is worn by royalty. They say with scorn: “Greetings, you King of the Jews!” (Matthew 27:28, 29) More than that, they spit on Jesus and keep slapping his face. Taking the sturdy reed from him, they hit him on the head with it, driving deeper into his scalp the sharp thorns of his humiliating “crown.”

Jesus’ remarkable dignity and strength through all of this so impresses Pilate that he makes another attempt to absolve himself, saying: “See! I bring him outside to you in order for you to know that I find no fault in him.” Could Pilate think that bringing Jesus out now, bruised and bleeding, would move the crowds to relent? As Jesus stands before the heartless mob, Pilate proclaims: “Look! The man!”​—John 19:4, 5.

Though battered and wounded, Jesus displays a quiet dignity and calm that even Pilate must acknowledge, for his words seem to mingle respect with pity.

Despite Jesus’ having been viciously abused and ridiculed, Pilate’s efforts to release him do not move the chief priests and their accomplices. They want nothing to prevent having Jesus put to death. They keep shouting: “To the stake with him! To the stake with him!” Pilate responds: “Take him yourselves and execute him, for I do not find any fault in him.”​—John 19:6.

The Jews do not convince Pilate that Jesus is worthy of death on a political charge, but what about a religious one? They fall back on the charge of blasphemy that was raised at Jesus’ trial before the Sanhedrin. “We have a law,” they say, “and according to the law he ought to die, because he made himself God’s son.” (John 19:7) This is a new charge for Pilate.

He goes back into his palace and tries to find a way to release this man who has borne up under severe treatment and about whom Pilate’s own wife had a dream. (Matthew 27:19) What of this new charge that the Jews are making​—that the prisoner is “God’s son”? Pilate knows that Jesus is from Galilee. (Luke 23:5-7) Yet he asks Jesus: “Where are you from?” (John 19:9) Could Pilate be wondering whether Jesus might have lived before and, in some sense, be of divine origin?

Pilate had heard directly from Jesus that he is a king but that his Kingdom is no part of this world. Not needing to elaborate on what he earlier said, Jesus remains silent. His refusal to reply stings Pilate’s pride, and he indignantly says to Jesus: “Are you refusing to speak to me? Do you not know that I have authority to release you and I have authority to execute you?”​—John 19:10.

Jesus says simply: “You would have no authority over me at all unless it had been granted to you from above. This is why the man who handed me over to you has greater sin.” (John 19:11) Jesus likely does not have in mind one specific individual. Rather, he means that Caiaphas, his accomplices, and Judas Iscariot bear a heavier responsibility than Pilate does.

Impressed by Jesus’ comportment and words, and increasingly fearful that Jesus may be of divine origin, Pilate tries again to release him. However, the Jews bring up another fear that Pilate must have. They threaten: “If you release this man, you are not a friend of Caesar. Everyone who makes himself a king speaks against Caesar.”​—John 19:12.

The governor brings Jesus outside once more and, sitting on the judgment seat, tells the people: “See! Your king!” The Jews will not relent, though. “Take him away! Take him away! To the stake with him!” they shout. Pilate pleads: “Shall I execute your king?” The Jews have long chafed under Roman rule; still, the chief priests boldly assert: “We have no king but Caesar.”​—John 19:14, 15.

Cowardly caving in under the Jews’ relentless demands, Pilate hands Jesus over to be executed. The soldiers strip the scarlet-colored cloak off Jesus and put on his outer garments. As Jesus is led off, he must bear his own torture stake.

It is now well into the morning of Friday, Nisan 14. Jesus has been awake since early Thursday morning and has suffered one agonizing experience after another. As he struggles under the weight of the stake, Jesus’ strength gives out. So the soldiers force a passerby, Simon from Cyrene in Africa, to carry the stake to the place of execution. Many people follow, some beating themselves in grief and bewailing what is happening.

Jesus says to the grieving women: “Daughters of Jerusalem, stop weeping for me. Weep instead for yourselves and for your children; for look! days are coming when people will say, ‘Happy are the barren women, the wombs that did not give birth and the breasts that did not nurse!’ Then they will start saying to the mountains, ‘Fall over us!’ and to the hills, ‘Cover us over!’ If they do these things when the tree is moist, what will occur when it is withered?”​—Luke 23:28-31.

Jesus is referring to the Jewish nation. It is like a dying tree that still has some moisture left, for Jesus is present and so are a number of Jews who believe in him. When these are taken out from the nation, only a spiritually withered national organization will remain, being like a dead tree. There will be intense weeping when the Roman armies act as God’s executioners against that nation!

Jesus is led to a location not far from the city where he and two robbers are to be executed. The place is called Golgotha, or Skull Place, and is a spot that is visible “from a distance.”​—Mark 15:40.

The three condemned men are stripped of their garments. Then wine drugged with myrrh and bitter gall is provided. Apparently, women of Jerusalem have prepared the mixture, and the Romans do not deny this pain-dulling potion to those being put to death. Upon tasting it, though, Jesus refuses to drink any. Why? He wants to have full possession of all his senses during this major test; he wants to be conscious and faithful to death.

Jesus is stretched out on the stake. (Mark 15:25) The soldiers pound nails into his hands and his feet, piercing flesh and ligaments, causing intense pain. As the stake is swung upright, the pain is even more excruciating as the weight of Jesus’ body tears at his wounds. Yet, Jesus does not berate the soldiers. He prays: “Father, forgive them, for they do not know what they are doing.”​—Luke 23:34.

The Romans customarily post a sign stating the crime of the condemned criminal. This time, Pilate has posted a sign that reads: “Jesus the Nazarene the King of the Jews.” It is written in Hebrew, Latin, and Greek, so most everyone can read it. Pilate’s act reflects his disdain for the Jews who insisted on Jesus’ death. The dismayed chief priests protest: “Do not write, ‘The King of the Jews,’ but that he said, ‘I am King of the Jews.’” However, not wanting to be their pawn once again, Pilate answers: “What I have written, I have written.”​—John 19:19-22.

The enraged priests repeat the false testimony that was given earlier at the Sanhedrin trials. Not surprisingly, passersby wag their heads in mockery and say abusively: “Ha! You who would throw down the temple and build it in three days, save yourself by coming down off the torture stake.” Similarly, the chief priests and scribes say to one another: “Let the Christ, the King of Israel, now come down off the torture stake, so that we may see and believe.” (Mark 15:29-32) Even the condemned robbers on Jesus’ left and right reproach him, though he is the only one truly innocent.

The four Roman soldiers also make fun of Jesus. They may have been drinking sour wine, so now in mockery they apparently hold some of it before Jesus, who obviously cannot reach out and take any. The Romans tauntingly allude to the sign above Jesus’ head and say: “If you are the King of the Jews, save yourself.” (Luke 23:36, 37) Think of it! The man who has proved to be the way, the truth, and the life is now being subjected to undeserved abuse and ridicule. Yet he resolutely suffers it all, without reproaching the Jews who are watching, the Roman soldiers mocking him, or the two condemned criminals hanging on stakes alongside him.

The four soldiers have taken Jesus’ outer garments and divided them into four parts. They cast lots to see who gets which piece. Jesus’ inner garment, though, is of superior quality, “without a seam, being woven from top to bottom.” The soldiers reason: “Let us not tear it, but let us cast lots over it to decide whose it will be.” They thus fulfill the scripture that says: “They divided my garments among themselves, and they cast lots for my clothing.”​—John 19:23, 24; Psalm 22:18.

In time, one of the criminals realizes that Jesus truly must be a king. He rebukes his companion with the words: “Do you not fear God at all, now that you have received the same judgment? And we rightly so, for we are getting back what we deserve for the things we did; but this man did nothing wrong.” Then he beseeches Jesus: “Remember me when you get into your Kingdom.”​—Luke 23:40-42.

Jesus replies: “Truly I tell you today, you will be with me,” not in the Kingdom, but “in Paradise.” (Luke 23:43) This promise differs from what Jesus has told his apostles, namely, that they would sit on thrones with him in the Kingdom. (Matthew 19:28; Luke 22:29, 30) However, this Jewish criminal may have heard about the earthly Paradise that Jehovah had originally provided as a home for Adam, Eve, and their descendants. Now this robber can die with that hope before him.

It is now “the sixth hour,” or noon. A strange darkness falls “over all the land until the ninth hour,” three o’clock in the afternoon. (Mark 15:33) This eerie darkness is not caused by a solar eclipse. Those occur at the time of the new moon, but this is Passover season, when the moon is full. And this darkness lasts much longer than the few minutes of an eclipse. So God has caused this darkness!

Imagine the effect this must have on those mocking Jesus. During this dark period, four women approach the torture stake. They are Jesus’ mother, Salome, Mary Magdalene, and Mary the mother of the apostle James the Less.

The apostle John is with Jesus’ grieving mother “by the torture stake.” Mary watches the son she bore and nurtured as he hangs there in agony. For her, it is like being pierced by “a long sword.” (John 19:25; Luke 2:35) Despite his intense pain, however, Jesus thinks of her welfare. He makes the effort to nod toward John and say to his mother: “Woman, see! Your son!” Then, nodding toward Mary, he tells John: “See! Your mother!”​—John 19:26, 27.

Jesus is entrusting the care of his mother, who is evidently now a widow, to the apostle whom he especially loves. Jesus is aware that his half brothers, Mary’s other sons, have not as yet put faith in him. So he is making provision for his mother’s physical care as well as for her spiritual needs. What a fine example!

About the time the darkness ends, Jesus says: “I am thirsty.” In this he is fulfilling the scriptures. (John 19:28; Psalm 22:15) Jesus senses that his Father has, as it were, withdrawn his protection so that his Son’s integrity might be tested to the limit. Christ calls out in what may be Aramaic of a Galilean dialect: “Eli, Eli, lama sabachthani?” which means, “My God, my God, why have you forsaken me?” Some standing nearby misunderstand him and exclaim: “See! He is calling Elijah.” One of them runs and, placing a sponge soaked with sour wine on the end of a reed, gives Jesus a drink. But others say: “Let him be! Let us see whether Elijah comes to take him down.”​—Mark 15:34-36.

Jesus then cries out: “It has been accomplished!” (John 19:30) Yes, he has accomplished all that his Father sent him to earth to do. Finally, Jesus says: “Father, into your hands I entrust my spirit.” (Luke 23:46) Jesus thus commits to Jehovah his life force, confident that God will restore it to him. With undiminished trust in God, Christ bows his head and dies.

At that, a violent earthquake occurs, splitting rocks. It is so powerful that tombs outside Jerusalem break open and corpses are thrown out of them. Passersby who see the dead bodies exposed enter “the holy city” and report what they just witnessed.​—Matthew 12:11; 27:51-53.

When Jesus dies, the long, heavy curtain that divides the Holy from the Most Holy in God’s temple is ripped in two, from top to bottom. The astonishing event is a manifestation of God’s wrath against those who killed his Son and signifies that the way into the Most Holy, heaven itself, is now possible.​—Hebrews 9:2, 3; 10:19, 20.

Understandably, the people become very afraid. The army officer in charge at the execution proclaims: “Certainly this man was God’s Son.” (Mark 15:39) He may have been there at Jesus’ trial before Pilate when the issue of divine sonship was discussed. Now he is convinced that Jesus is righteous and is, in fact, the Son of God.

Others, overcome by these unusual events, head to their homes, “beating their chests” as a gesture of their intense grief and shame. (Luke 23:48) Among those observing at a distance are many female disciples who at times traveled with Jesus. They too are deeply moved by all these momentous events.

It is getting late on Friday afternoon, Nisan 14. At sundown, the Sabbath of Nisan 15 will begin. Jesus is already dead, but the two robbers alongside him are still alive. According to the Law, dead bodies “should not remain all night on the stake” but, rather, should be buried “on that day.”​—Deuteronomy 21:22, 23.

Furthermore, Friday afternoon is called Preparation because people prepare meals and complete any other tasks that cannot wait until after the Sabbath. At sunset, a double, or “great,” Sabbath will begin. (John 19:31) This is so because Nisan 15 will be the first day of the seven-day Festival of Unleavened Bread, the first day of which is always a Sabbath. (Leviticus 23:5, 6) This time that first day coincides with the weekly Sabbath, the seventh day.

So the Jews ask Pilate to hasten the death of Jesus and the two robbers alongside him. How? By having their legs broken. That will make it impossible for them to use their legs to raise their bodies so as to breathe. The soldiers come and break the legs of the two robbers. But Jesus appears to be dead, and thus they do not break his legs. This fulfills Psalm 34:20: “He is guarding all his bones; not one of them has been broken.”

To remove any doubt that Jesus is truly dead, a soldier jabs a spear into his side, piercing the region of his heart. ‘Immediately blood and water come out.’ (John 19:34) This fulfills another scripture: “They will look to the one whom they pierced.”​—Zechariah 12:10.

Joseph from the city of Arimathea, “a rich man” and reputable member of the Sanhedrin, is also present at the execution. (Matthew 27:57) He is described as “a good and righteous man,” who is “waiting for the Kingdom of God.” In fact, as “a disciple of Jesus but a secret one because of his fear of the Jews,” he did not support the court’s judgment of Jesus. (Luke 23:50; Mark 15:43; John 19:38) Joseph takes courage and asks Pilate for Jesus’ body. Pilate summons the army officer in charge, who confirms that Jesus is dead. Thereupon, Pilate grants Joseph’s request.

Joseph buys clean, fine linen and takes Jesus’ body down from the stake. He wraps the corpse in the linen in preparation for burial. Nicodemus, “who had come to [Jesus] in the night the first time,” helps with the preparation. (John 19:39) He brings about a hundred Roman pounds (72 modern pounds) (33 kg) of a costly mixture of myrrh and aloes. Jesus’ body is wrapped in bandages containing these spices, according to the Jews’ burial custom.

Joseph owns an unused tomb carved in rock nearby, and Jesus’ body is laid in it. Then a large stone is rolled in front of the tomb. This is hastily done, before the Sabbath begins. Mary Magdalene and Mary the mother of James the Less may have been helping with the preparation of Jesus’ body. They now hurry home “to prepare spices and perfumed oils” to treat Jesus’ body further after the Sabbath.​—Luke 23:56.

The next day, the Sabbath, the chief priests and Pharisees go to Pilate and say: “We recall what that impostor said while he was still alive, ‘After three days I am to be raised up.’ Therefore, command that the grave be made secure until the third day, so that his disciples may not come and steal him and say to the people, ‘He was raised up from the dead!’ Then this last deception will be worse than the first.” Pilate replies: “You may have a guard. Go make it as secure as you know how.”​—Matthew 27:63-65.

Very early Sunday morning, Mary Magdalene, Mary the mother of James, and other women bring spices to the tomb to treat Jesus’ body. They say to one another: “Who will roll the stone away from the entrance of the tomb for us?” (Mark 16:3) But an earthquake has occurred. Moreover, God’s angel has rolled the stone away, the guards are gone, and the tomb appears empty!