[42] The high priest evidently shifted his ground of attack when he brought Jesus before Pilate. The main charge here against Jesus was that He had claimed to be king of the Jews, something that had not appeared in the proceeding before the Sanhedrim. This was more of a political than a heretical crime, and one more likely to arouse the suspicion and hostility of the Romans. Jesus was entirely innocent of this crime, for He had never claimed for Himself an earthly kingdom. This, and the charges of heresy, which probably were also presented, did not make much impression on Pilate. He evidently did not think that Jesus had done anything deserving a sentence of death, and probably regarded the whole matter as one of those vexatious religious quarrels among the Jewish sectaries which were constantly arising to trouble the Roman governors of Jewry, and in which they had no interest or sympathy with either side of the controversy. But he found himself in a difficult position. This demand for Jesus' sentence was backed by all of official Jewishdom, and they presented His legal condemnation by the Sanhedrim. While Pilate was not absolutely bound to approve this sentence of the Sanhedrim, yet his refusal to do so would deeply offend the leaders of the Jewish people and quite possibly involve him in serious trouble with the authorities at Rome. Seeking a way out of this dilemma, he bethought himself of the custom of freeing a prisoner at the feast of the Passover. He tried to induce the multitude to demand the release of Jesus, and, if there had been any difference in opinion, would undoubtedly have declared the vote in favor of Jesus. But the people were unanimous in their demand for the release of Barabbas. Then, only, he consented to confirm Jesus' sentence, and attempted publicly to shift the moral responsibility for his act to the Jewish populace. [43] There seems to be some question as to whether Antipas was not governor at this time, instead of Herod (Matt. II:19). [44] This Annas (or Hanan) is supposed by some authorities to be the "power behind the throne," the chief instigator of the proceedings against Jesus. [45] Pilate evidently inflicted this punishment--milder than death--in the hope that it would pacify the Jews, and they would permit him to let Jesus escape the extreme penalty of crucifixion. [46] From this narrative it would seem that, for one night, the sepulchre was unsealed and unguarded. [47] It seems that it was a custom to give criminals this drink in order to, in a measure, stupefy them and lessen the pains of the crucifixion. [48] This was probably the usual custom, unless the criminal was too weak to bear the burden. [49] No two of these superscriptions on the cross exactly agree. [50] None of the other Gospels mention Jesus' mother or any of the apostles as being present at the Crucifixion, and all agree that the women stood "afar off."