Jesus is reported to have said little at the trials which shortly preceded his execution.
This is often understood to mean that Jesus previously had resigned himself to the idea that it was God's will that he be crucified, but only after wrestling with God in prayer in the garden before his arrest, so that he did nothing to stand in the way of the inevitable once events had gotten underway in earnest. This "Stoical" demeanor later became an important part of early Christian preaching about Jesus' crucifixion, for example as reported in Acts, and became an important model for taking persecution with equanimity:
The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth. -- Acts 8:32
This fact of Jesus' silence at his trials is well known from the Synoptics:
And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? But Jesus held his peace. -- Matthew 26:62f.
And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? But he held his peace, and answered nothing. -- Mark 14:60f.
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. And when he was accused of the chief priests and elders, he answered nothing. Then said Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word; insomuch that the governor marvelled greatly. -- Matthew 27:11ff.
And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. And the chief priests accused him of many things: but he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing; so that Pilate marvelled. -- Mark 15:2ff.
And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many words; but he answered him nothing.
-- Luke 23:8f.
But you would be hard pressed to find this silence in the Fourth Gospel.
In John, by contrast, Jesus is not at all silent but has quite a lot to say at his trial, as a reading of John 18 amply testifies. And there is no evidence of any personal struggle in prayer, either, in the Garden of Gethsemane preceding his arrest, but rather a bold, self-assured confrontation with his betrayer. The only evidence of silence from the whole episode is more of Jesus pausing for effect than refusing or being unable to speak:
And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. -- John 19:9
But that too passes as Jesus shortly does give reply.
In comparison to the Synoptics John's account is almost surreal, as if there is lurking there a Jesus who could actually be thinking he's not going to die and that God is still going to intervene at the very last second. In the end all the human drama is wrung out of John's wooden account in the service of a comprehensive theology about a descending and ascending incarnate Logos.
But if it may be doubted that John is writing history, reasons remain to doubt the Stoical model susceptible from the Synoptic accounts as well.
For one thing, from the accounts of the struggle in prayer in the Garden of Gethsemane one cannot conclude there was any succor such that Jesus was now prepared to go quietly to his fate. The closest thing we get to that is in Luke 22:43, where we are told an angel appeared from heaven to strengthen Jesus. (Who was awake to see this?) But immediately after that Jesus is back on his knees praying again, in worse shape than before, sweating blood.
For another, Matthew 26 and Mark 14 omit the appearance of any angel, but the ongoing anxiety despite prayer is palpable in both accounts in that Jesus repeats his prayer three times asking that "this cup pass". While Luke has Jesus engaged in supplication only twice, all three include some form of the petition "not my will but thine be done", as if Jesus is still dwelling on what he wants to be the reality, but still is not.
Furthermore, the psychological terminology used in these accounts in the Garden is striking but is rarely allowed to paint a picture of the depressed state of mind into which Jesus is descending.
And he took with him Peter and the two sons of Zebedee, and began to be sorrowful (λυπεῖσθαι) and very heavy (ἀδημονεῖν). -- Matthew 26:37
The terms signify grief leading to tears, and a feeling of being lost and totally out of place (the KJV translation shown leaves quite a lot to be desired).
Mark says he was struck with terror, and felt lost:
And he taketh with him Peter and James and John, and began to be sore amazed (ἐκθαμβεῖσθαι), and to be very heavy (ἀδημονεῖν). -- Mark 14:33
As if those terms weren't enough, both Matthew and Mark pile up worse ones in the immediately following verses. Jesus is "beyond sorrowful", so sad he could die.
Then saith he unto them, My soul is exceeding sorrowful (Περίλυπός), even unto death: tarry ye here, and watch with me. -- Matthew 26:38
And saith unto them, My soul is exceeding sorrowful (Περίλυπός) unto death: tarry ye here, and watch. -- Mark 14:34
And Luke piles on that he was in utter agony, a terrible struggle with himself.
And being in an agony (ἐν ἀγωνίᾳ) he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. -- Luke 22:44
What we have here is a man falling into a major depression, full of fears, feeling as if lost in unfamiliar country, isolated and alone, suddenly driven to repetitious behavior, perhaps seeing things, and speaking of dying.
It's a short step to catatonic stupor, in which you say nothing and become so rigid you just stand there and take it.
