Pontius Pilate: The Conflicted Governor of Judea

 

Introduction

Remembered as the ruthless Roman governor of Judea who condemned Jesus to a merciless death on the cross, Pontius Pilate plays a short role in the passion narrative of the gospels, yet the importance of his role cannot be understated. While most Christians with a surface understanding of the Gospels of the New Testament believe that it is easy to understand Pontius Pilate, an in-depth study of the primary source material will show that this Roman prefect is a highly dynamic character who had difficulty in maintaining a balance between his allegiance to the Roman Empire, and the Jewish people he was charged with overseeing. This paper will defend the view that Pontius Pilate was neither a saint nor a ruthless villain, but rather a typical Roman prefect who faced conflict in trying to fulfill his duties.

Research Methodology

Pontus Pilate appears as a major character in the passion narrative of the gospels, and is mentioned in all four gospels as the judge who condemned Jesus to crucifixion. Other New Testament texts that mention Pontius Pilate are Acts and 1 Timothy. In this paper, I will explore in context all of the stories and passages about Pontius Pilate in order to determine how this man is characterized by the New Testament writers, paying special attention to any patterns and idiosyncrasies. I will also observe and note any differences between how Pontius Pilate is portrayed by the individual New Testament writers. Pontius Pilate also appears in the first century writings of Josephus, Philo, and Tacitus, but I will pay special attention to Philo’s, The Embassy to Caligula, as well as Josephus’ The Jewish War and Jewish Antiquities. I will compare these primary source extra-biblical writings with those of the New Testament writers, noting any similarities and differences. Additionally, I will explore how Pontius Pilate is portrayed in scholarly secondary sources, especially the Baker Exegetical Commentary on the New Testament and the Zondervan Exegetical Commentary Series: New Testament. Utilizing this information and evidence, I will compose a biographical portrait of Pontius Pilate, identifying any life lessons for today that can be learned from the way this subject is portrayed in the aforementioned sources.

The Gospel Portrayals of Pilate

The Synoptic Gospels

The synoptic writers portray Pontius Pilate in much the same way, and introduce this Roman governor of Judea as a someone who wanted little to do with Jesus of Nazareth. In his commentary on Matthew’s Gospel, Grant R. Osborne says, “Pilate didn’t care about blasphemy but about any danger to Rome.”[1] This is why the Sanhedrin had to quickly change their accusation from blasphemy, to that of high treason and insurrection. Luke records the mob as saying, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King” (Luke 23:2). Even to this charge, Pilate replied to the crowd saying, “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him” (Luke 23:14-15, NASB).[2] Here the reader can see Pilate’s conflict of choosing to defend the interests of the Roman Empire, over the justice due to a single man. An additional conflict that Pilate has to deal with in the trial of Jesus is the warning he received from his wife. Matthew records this interaction saying, “While he was sitting on the judgment seat, his wife sent him a message, saying, ‘Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him’” (Matt 27:19). In speaking to how this dream would have been viewed in the context of a first century Roman citizen, Osborne says that both Pilate and his wife would have viewed this as a sign from the god’s, and serve as a testimony to the innocence of Jesus. He continues saying, “So Pilate is warned by God about the significance of his action; he cannot claim innocence, for he is about to judge a truly innocent man. Jesus’s enemies are trying the One who God has already vindicated.”[3] This shows that Pilate was more concerned with appeasing the crowds and preventing an uprising than he was in justice or the condemnation of a truly innocent man.

The Gospel of John

John’s Gospel account provides much greater detail into the discourse between Jesus and Pilate. Although Pilate speaks to Jesus’s innocence when he says, “I find no fault in Him” (John 19:4), we see just a few verses before that Pilate was not a believer in Christ’s message because he did not recognize the Truth in front of him (John 18:38). Of this, Elmer Towns says, “If Pilate had begun to recognize Jesus as king, he had not yet recognized Him as his King.”[4] This speaks to the character of Pilate in that he placed his duty to justice in defending Jesus’ innocence, even though he was not a follower of Christ. Although this character is fleeting, because Pilate eventually succumbs to the pressure of the mob and sentences Jesus to be crucified (John 19:16). Speaking to the portrayal of Pilate in John’s Gospel, Köstenberger says, “Pilate is cast as a cowardly and superstitious political opportunist who is easily manipulated and intimidated by the Jewish leaders, while the Jews charge Jesus with blasphemy, contending that they have no king but Caesar.”[5] In the passion narrative, John shows the Sanhedrin exploiting Pilate’s allegiance to the Roman Empire, as well as his fear of Jewish revolt in Judea.

Acts and 1 Timothy

Within the pages of Acts, Pontius Pilate is mentioned on three separate occasions. Specifically, Acts 3:13, 4:27, and 13:28 mention Pilate by name. In Acts 3:13, Peter’s second sermon seems to highlight the guilt of the Jewish people over that of Pilate in condemning Jesus to death. Peter is recorded as saying, “…the God of our fathers, has glorified His servant Jesus, the one whom you delivered and disowned in the presence of Pilate, when he had decided to release Him. But you disowned the Holy and Righteous One and asked for a murderer to be granted to you…” (Acts 3:13-14). Likewise, in Acts 13:28, Paul preaches his first sermon in the synagogue of Antioch, and emphasizes the guilt of the people over that of Pilate. Paul said, “And though they found no ground for putting Him to death, they asked Pilate that He be executed” (Acts 13:28). Here again, Pilate is being seen as the agent in which the Jewish leadership exploited in having Jesus murdered, rather than as the primary instigator. Acts 4:27, is a unique account in that it recognizes the actions of Pilate, Herod, and the people as bring about the will of God. “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur” (Acts 4:27-28). In the end of all the evil that occurred in Jerusalem, God is praised because it was done to fulfill His will.

While giving instructions on choosing ministers, Paul speaks to Timothy, saying, “I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ…” (1 Tim 6:13-14). Here Paul illustrates Jesus’s perfect righteousness in that He spoke truth to Pilate, even when that would mean certain death. This not only speaks to Jesus’s character, but also to Pilate’s reputation as a ruthless judge and executioner. Further, it can be assumed that the apostle Paul personally witnessed the governorship of Pilate, and mentions him based on his reputation in addition to his involvement in the trial of Jesus.

Extra-biblical Historical Accounts of Pontius Pilate

Josephus

Aside from his role in the passion narrative of the Gospels, Pontius Pilate is mentioned in the historical accounts of Josephus. In one such account, Pilate is criticized for his plans to build an aqueduct. Josephus recalls this saying,

“But Pilate undertook to bring a current of water to Jerusalem, and did it with the sacred money, and derived the origin of the stream from the distance of two hundred furlongs. However, the Jews were not pleased with what had been done about this water; and many ten thousands of the people got together, and made a clamor against him, and insisted that he should leave off that design.”[6]

This account, along with others demonstrates that Pilate was a very unpopular governor of Judea, and always held the interests of Rome over that of the people he was charged with leading. In fact, after quelling a revolt, Pilate was recalled to Rome and replaced as governor after serving only ten years in his position.[7]

Additionally, Josephus speaks to Pilate and the gilded shields, and uses this episode to illustrate Pilate as an incompetent leader who caused strife not only with the people, but also with the Jewish government. In reference to another scholar, A. D. Doyle, Maier says that, “Doyle even suggests that the complaint concerning the shields was the cause of the enmity existing between Pilate and Herod cited in the Passion story at Luke 23:12.”[8] If there was already animosity between Herod and Pilate before the trials of Jesus, then this almost certainly had an effect on the way Jesus was transferred between the two leaders, with no interaction or resolve to seek the truth. Further, Seeman speaks to Josephus’s portrayal of Pilate saying, “Josephus’ accounts of Pilate’s administration (Jewish War 2.169–77; Antiquities 18.55–62) …depict the prefect as forceful, brutal, and totally insensitive to Jewish customs.”[9] Although Josephus’s opinion of Pilate is clear, it should be noted that as a Jew, Josephus’s portrayal of Pilate most likely contains some anti-imperial bias that should be taken into account, even though his writings should be considered to be generally reliable.

Philo of Alexandria

The historian Philo of Alexandria wrote of Pilate’s interactions with the Jewish people in much the same way as Josephus did. In his account of the gilded shields, when Pilate erected gold plated shields in Jerusalem to honor the Roman emperor, Philo speaks to Pilate’s character in saying that, “…for he was a man of a very inflexible disposition, and very merciless as well as very obstinate…”[10] During this episode, the Jews were infuriated to the point of complaining to Emperor Tiberius himself. Davies explains that, “When Pilate’s action was eventually reported to Tiberius, the emperor went into fits of rage, according to Philo.”[11] Philo’s account of the gilded shields shows that Pilate was very unpopular in Judea, lacked respect or understanding for Jewish law, and may have been conflicted in his duty to govern the Jews while also honoring the Roman Empire. Philo even goes so far as to say that Pilate was afraid that the Jewish cohort to the emperor, “…would also expose the rest of his conduct as governor.”[12] Having a short career rattled with scandals and controversy makes it clear to see why Pontius Pilate would fear his record being examined too closely by the Roman Empire that he was charged with representing.

Tacitus

The Roman senator and historian Tacitus speaks to the historicity of Pilate’s involvement with the trial, sentencing, and execution of Christ, saying that Jesus ‘suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilate’ (Tacitus, Annals, xv. 44.2).”[13] This is something that the Gospel writers, as well as the Jewish historians Josephus and Philo speak to as fact. Nevertheless, Tacitus’s testimony of this fact adds significant historical evidence for the historicity of the death of Jesus because Tacitus was a Roman citizen and government official with no ties or allegiances to the Jewish people or Christian faith. Additionally, Tacitus expands our understanding of just how big of a failure Pilate’s dedication of the gilded shields to the emperor was. Speaking to this, Joan Taylor says, “…the Emperor Tiberius apparently had an official policy of not encouraging divine honors for himself (cf. Tacitus Annals V. 2.1; Suetonius Tiberius XXVI.1).”[14] This adds further insult to the inappropriateness of Pilate’s actions. Not only did he greatly offend the Jewish people by ignoring their theocratic law, but he also failed to recognize that the shields did not earn him the emperor’s favor, but only served to further infuriate him.

Modern Scholarly Views of Pontius Pilate

Christian, Martyr, Saint

Returning to the Gospel accounts of Pontius Pilate, there are some scholars who argue that after the resurrection of Jesus, Pilate could have became a follower of Christ. Additionally, there are even some churches that consider Pilate not only a believer, but also a martyr and a saint. In speaking to the possibility that Pilate later became a Christian, Towns says,

“The phrase translated, ‘So You are a king?’ (John 18:37) can be translated as a question or as a declarative whose force is affirmative… Even if it is a question, the grammar is such that it assumes a positive response. John suggests that Pilate recognizes the kingship of Jesus… During the Middle Ages several additions arose suggesting that Pilate was finally converted to Christ before his death, but these are apparently without historical verification”[15].

Further, Wolcott explains “…the Western church’s severe judgment of Pilate, in contrast with Eastern legends of his repentance and conversion, and the Coptic and Ethiopic Christian church’s resulting recognition of him as a saint and a martyr.”[16] Carter speaks to this tradition as resulting from fourth century apocryphal writings, such as The Acts of Pilate and The Letter of Pilate to Herod. “In these texts developed in the fourth century and following Pilate is clearly presented as a repentant, believing Christian and, amazingly, a blessed martyr! He does God’s will to ensure Jesus’ crucifixion, fulfills God’s purposes, and is put to death for doing so.”[17] The churches that venerate Pilate as a saint do so based on this later church tradition and non-canonical sources.

Ruthless Anti-Semite

While certain scholars and church traditions exonerate Pilate from the principle blame for Jesus’ crucifixion, many believe that is too hasty an approach considering the biblical evidence. In his commentary on Matthew, David Turner says that Pilate’s total rejection of Christ’s kingship is demonstrated by, “…Pilate’s evidently sarcastic reference to it on the signboard placed over his head on the cross (27:37).”[18] Additionally, the historical writers Josephus and Philo also provide evidence that Pilate was an anti-Semite who hated the Jewish people he ruled over. Taylor speaks to this saying,

“Pilate, over the course of Christian history, is anything but ‘religious’ in Christian terms… In Jewish literature, in the writings of Philo and Josephus, Pilate can seem to us deeply anti-religious, in that he appears deliberately offensive to Jews and Samaritans and uncaring about their sensibilities.”[19]

Even if Pilate cannot be labeled a true anti-Semite, he clearly distained the people groups under subjugation of the Roman Empire. Further, chapter 19 of John’s Gospel demonstrates Pilate’s attitude towards the Jewish people. John records the treatment of Jesus by the Roman soldiers saying, “And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him; and they began to come up to Him and say, ‘Hail, King of the Jews!’ and to give Him slaps in the face. Pilate came out again and said to them, ‘Behold, I am bringing Him out to you so that you may know that I find no guilt in Him’” (John 19:2-4). In the worst case, this shows Pilate as a heartless anti-Semite going far beyond his judicial authority in humiliating a condemned man. In the best case, this shows that Pilate had little control over his soldiers, a sentiment that is seen in the writings of Philo.

Incompetent Prefect of Judea

One especially interesting piece of evidence that speaks to the way in which Pilate governed comes from the Gospel of Mark. During Pilate’s examination of Jesus, Mark says that the mob, “… went up and began asking him [Pilate] to do as he had been accustomed to do for them” (Mark 15:8). While all those familiar with the passion narrative will know that the Gospel writer is talking about the release of the prisoner, Barabbas (Mark 15:11), Wilkins adds context to this interaction saying, “Governors were known to enter into conversation with the crowd, although a first-century papyrus warns against this since it may lead to injustice.”[20] This shows that while Pilate’s actions as the judge presiding over a trial may have been common for Roman prefects in his day, he cared little for justice and order in the trial of Jesus, and instead catered to the crowd’s demands for the condemnation and crucifixion of a clearly innocent man.

While Pontius Pilate is most often painted as either a villain or a saint, a third view that most accurately reflects what both first century and modern scholarship demonstrate about his character and leadership abilities is that Pilate was simply an incompetent leader who lacked the skill and experience to effectively govern Judea. Citing Josephus’ account of Pilate’s aqueduct project, several aspects of this event point to Pilate’s incompetence as prefect. First, Pilate used temple funds for his project without understanding the backlash it would cause.[21] Second, the actions of Pilate’s own men only seem to prove how incompetent a leader he was. Josephus describes how Pilate handled the angry crowd of Jews, saying, “…he bade the Jews himself go away; but they boldly casting reproaches upon him, he gave the soldiers that signal which had been beforehand agreed on; who laid upon them much greater blows than Pilate had commanded them…” This account shows that Pilate’s men disrespected their leader and discounted his judgment and ability to make military decisions. Carter echoes this sentiment saying, “He lacks the cultural knowledge and respect as well as the political acumen and administrative mechanisms to rule effectively.”[22] The first century sources quite clearly stand alongside the biblical accounts of Pilate lacking control of his own men (John 19:2-4), as well as the angry crowds (Matthew 27:24).

Conclusion

Upon close examination of the Gospel accounts of Pontius Pilate and his role in the trial and crucifixion of Jesus, as well as how he is portrayed by extra-biblical historical sources, the most apparent conclusion is that Pilate is neither a saint, nor a ruthless villain. Rather, the portrait that seems to be most prominent in this biographical study is that Pilate was a typical Roman prefect trying to fulfill his duty to the empire in Judea. Further, Pilate’s sense of duty and imperial allegiance combined with his inexperience, and possibly incompetence, led to conflict for this Roman governor. In the trial of Jesus, Pilate’s conflict is between his sense of justice to not condemn an innocent man, and his sense of duty to the empire in preventing revolt in Judea. In the incident of the gilded shields, Pilate’s conflict is between his desire to honor the Roman emperor, and his obligation to respect the Jewish people, their temple, and religious laws.  Although much on Pontius Pilate’s life is still largely unknown, the historical information that is reliable all leads to the conclusion that Pilate was put in a position and tried to rule to the best of his ability, even if the decisions he made only served to highlight is inexperience and conflicted judgement.

Bibliography

Carter, Warren. Pontius Pilate: Portraits of a Roman Governor. Interfaces Series. Edited by Barbara Green. New York, NY: Liturgical Press, 2003.

Davies, P. S. “The Meaning of Philo’s Text About the Gilded Shields.” The Journal of        Theological Studies, 37, no. 1 (1986): 109-14. Accessed November 1, 2016,     http://www.jstor.org/stable/23962980.

Josephus, Flavius, and William Whiston. The Works of Josephus: Complete and Unabridged. Peabody: Hendrickson, 1987.

Köstenberger, Andreas J. John. Baker Exegetical Commentary on the New Testament, 2nd ed. Grand Rapids, MI: Baker Academic, 2004.

Maier, Paul L. “The Episode of the Golden Roman Shields at Jerusalem.” The Harvard      Theological Review, 62, no. 1 (1969): 109-21. Accessed November 1, 2016,     http://www.jstor.org/stable/1509139.

Osborne, Grant R. Matthew. Zondervan Exegetical Commentary Series: New Testament. Edited by Clinton E. Arnold. Grand Rapids, MI: Zondervan, 2010.

Philo of Alexandria, and Charles Duke Yonge. The Works of Philo: Complete and Unabridged. Peabody, MA: Hendrickson, 1995.

Seeman, Chris. “Josephus, Flavius.” Edited by John D. Barry, et. al. The Lexham Bible       Dictionary. Bellingham, WA: Lexham Press, 2016.

Taylor, Joan E. “Pontius Pilate and the Imperial Cult in Roman Judaea.” New Testament Studies 52, no. 4 (10, 2006): 555-82, accessed November 1, 2016,           DOI:10.1017/S0028688506000300.

Towns, Elmer L. The Gospel of John: Believe and Live. Twenty-First Century Biblical        Commentary Series. Edited by Ed E. Hindson and Mal Couch. Chattanooga, TN.: AMG        Publishers, 2002.

Turner, David. Matthew. Baker Exegetical Commentary on the New Testament, 2nd ed. Grand Rapids, MI: Baker Academic, 2008.

Victor, William M. “Jesus, Trial of.” Edited by John D. Barry, et. al. The Lexham Bible       Dictionary. Bellingham, WA: Lexham Press, 2016.

Wilkins, Michael J. Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke. Edited by Clinton E. Arnold. Grand Rapids, MI: Zondervan, 2002.

Wolcott, Carrie Sinclair. “Death of Pilate.” Edited by John D. Barry, et. al. The Lexham Bible Dictionary. Bellingham, WA: Lexham Press, 2016.

[1] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary Series: New Testament. Edited by Clinton E. Arnold, (Grand Rapids, MI: Zondervan, 2010), 1015.

[2] Unless otherwise noted, all biblical passages referenced are from the New American Standard Bible.

[3] Grant R. Osborne, Matthew, Zondervan Exegetical Commentary Series: New Testament, 1018.

[4] Elmer L. Towns, The Gospel of John: Believe and Live, Twenty-First Century Biblical Commentary Series. Edited by Ed E. Hindson and Mal Couch, (Chattanooga, TN.: AMG Publishers, 2002), 186.

[5] Andreas J. Köstenberger, John, Baker Exegetical Commentary on the New Testament, 2nd ed. (Grand Rapids, MI: Baker Academic, 2004), 502.

[6] Flavius Josephus and William Whiston, The Works of Josephus: Complete and Unabridged, (Peabody: Hendrickson, 1987), Antiquities of the Jews 18.59-60.

[7] Flavius Josephus and William Whiston, The Works of Josephus, Antiquities of the Jews 18.89.

[8] Paul L. Maier, “The Episode of the Golden Roman Shields at Jerusalem,” (The Harvard           Theological Review, 62, no. 1, 1969), 114.

[9] Chris Seeman, “Josephus, Flavius,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

[10] Philo of Alexandria and Charles Duke Yonge, The Works of Philo: Complete and Unabridged, (Peabody, MA: Hendrickson, 1995), 784.

[11] P. S. Davies, “The Meaning of Philo’s Text About the Gilded Shields,” (The Journal of Theological Studies, 37, no. 1, 1986), 114.

[12] Paul L. Maier, “The Episode of the Golden Roman Shields at Jerusalem,” 113.

[13]  William M. Victor, “Jesus, Trial of,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

[14] Joan E. Taylor, “Pontius Pilate and the Imperial Cult in Roman Judaea,” (New Testament Studies          52, no. 4, 2006), 569.

[15] Elmer Towns, The Gospel of John: Believe and Live, 185-86.

[16] Carrie Sinclair Wolcott, “Death of Pilate,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

[17] Warren Carter, Pontius Pilate: Portraits of a Roman Governor, (Interfaces Series. Edited by Barbara Green. New York, NY: Liturgical Press, 2003), 8.

[18] David Turner, Matthew, Baker Exegetical Commentary on the New Testament, 2nd ed. (Grand Rapids, MI: Baker Academic, 2008), 34.

[19] Joan E. Taylor, “Pontius Pilate and the Imperial Cult in Roman Judaea,” 556.

[20] Michael J. Wilkins, Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke, Edited by Clinton E. Arnold, (Grand Rapids, MI: Zondervan, 2002), 94.

[21] Flavius Josephus and William Whiston, The Works of Josephus, Antiquities of the Jews 18.61-62.

[22] Warren Carter, Pontius Pilate: Portraits of a Roman Governor, 6.