As the emperor’s representative, the governor exercised full control of the province. He could impose the death sentence, and according to those endorsing the view that the Sanhedrin could pass the death sentence, the governor’s ratification had to be obtained by that Jewish court for such sentence by them to be valid. (Compare Mt 26:65, 66; Joh 18:31.) As the official residence of the Roman ruler was at Caesarea (compare Ac 23:23, 24), the main body of Roman troops was stationed there, with a smaller force garrisoned at Jerusalem. Customarily, however, the governor resided at Jerusalem during festival seasons (such as at Passover time) and brought up military reinforcements with him. Pilate’s wife was with him in Judea (Mt 27:19), this being possible because of an earlier change in Roman governmental policy concerning governors in dangerous assignments.

The Jewish leaders and the people were again summoned, and Pilate renewed his efforts to avoid sentencing an innocent man to death, asking the crowd if they wanted Jesus released in accord with the custom of freeing a prisoner at each Passover festival. Instead, the crowd, incited by their religious leaders, clamored for the release of Barabbas, a robber, murderer, and seditionist. Repeated attempts by Pilate to free the accused brought only an increase in the shouting for Jesus’ impalement. Fearing a riot and seeking to placate the crowd, Pilate acceded to their wishes, washing his hands with water as though cleansing them from bloodguilt. Sometime prior to this, Pilate’s wife had advised him of her troublesome dream concerning “that righteous man.”​—Mt 27:19.

As part of “the superior authorities,” Pilate exercised power by divine tolerance. (Ro 13:1) He bore responsibility for his decision, responsibility that water could not wash away. His wife’s dream was evidently of divine origin, even as were the earthquake, the unusual darkness, and the rending of the curtain that took place on that day. (Mt 27:19, 45, 51-54; Lu 23:44, 45) Her dream should have warned Pilate that this was no ordinary trial, no ordinary defendant. Yet, as Jesus said, the one delivering him to Pilate ‘bore the greater guilt of sin.’ (Joh 19:10, 11) Judas, who originally betrayed Jesus, was called “the son of destruction.” (Joh 17:12) Those Pharisees who were guilty of complicity in the plot against Jesus’ life were described as ‘subjects for Gehenna.’ (Mt 23:15, 33; compare Joh 8:37-44.) And particularly the high priest, who headed the Sanhedrin, was responsible before God for handing over God’s Son to this Gentile ruler for sentencing to death. (Mt 26:63-66) Pilate’s guilt did not equal theirs; yet his act was extremely reprehensible.