Pontius Pilate
Research Review
Pontius Pilate is one of the most recognized figures in the Christian teachings and traditions. Because of this, many recognize him for his weak and yielding nature, because he ruled according to the will of the people. Some of the details concerning his history are recorded in the Bible, although other published records at the time write more about him. Many Christians recognize him as the man who gave permission for the crucifixion of Christ. Few tend to recognize the dilemma he faced, or the pressure that he went through during this time. Pontius Pilate served as the governor of Judea during the Roman Empire. He was the fifth governor in the province of Judea and he served in AD 26-37. His main task was to ensure that people followed law and order. Although Judea was a significantly smaller province compared to others, maintaining law and order proved difficult and challenging for the leaders. This was mostly because of the many different ethnicities in the province, and each ethnicity wanted to maintain and practice its own religion (Bekker-Nielsen et al. 151). Although Pilate is best known for his role in the crucifixion of Jesus, other numerous achievements, that are not well documented, also defined his character.
Although Judea was under the Roman Empire, different people in the region could exercise their religions accordingly. Pilate understood the requirements of the Jewish traditions. He was willing to let the people practice their religion, and this meant using their laws to try cases. During the trial, the Jewish council needed the permission of Pilate, since he represented the Roman government. The Jewish council went to him to decide what they would do with Jesus, after they had decided that Jesus was guilty of blasphemy, and that he was to be crucified for this sin. Pilate came about as an indecisive character in this case. Despite being a powerful leader and holding tremendous authority during the time, he sent the people to Herod, and then finally satisfied people’s desire to crucify Jesus. This was contrary to the character of Roman governors and leaders, who maintained justice at all costs, and it was contrary to Pilate’s nature and personality, because many people recognized him as a ruthless leader. Pilate seemed to be more concerned about securing his job, than he was about maintaining and upholding justice. The Jewish people did not particularly like him because he was ruthless. Nevertheless, in the case of Jesus Crucifixion, they were able to make him yield to their desires (Wiersbe 301).
Christians recognize Pilate as the man who had the power of life and death over Jesus, but who chose to use his power to let the people crucify him. They remember his deeds in the biblical accounts of the trial of Jesus, and in the apostle’s creed, which emphasizes how Jesus suffered under Pontius Pilate. They especially remember how he washed his hands and exempted himself from the events that were to follow. His indecisiveness in handling different situations as a governor has compelled people to come up with various ideas of how he lived and died. Some people see him as a good person who reacted under pressure. Others see him as an evil person who did not use his powers accordingly. Some records support the idea that Pilate was exiled, while others posit that he was executed. Others are of the opinion that he committed suicide because he could no longer face the people, because of the decisions he had made while he was the governor, especially because of his decision to wash his hands and deny justice to an innocent man (Bekker-Nielsen et al. 180)
The historical accounts of Judea and its governors were recorded not only in the Bible. People have recorded the historical events and have included details of Pontius Pilate. These recordings clearly show Pilate as being straightforward and considerate. According to the records by Josephus, Pilate was a flexible leader, who was intent of maintaining the law and observing order in his place of authority. He had been able to suppress an uprising by the Samaritans, thus maintaining order and peace in the region. He ensured that he maintained the cooperation of the Jewish leaders, who in turn ensured that the people maintained the law. Although he sometimes appeared harsh to the people, he did not necessarily rule with harshness if the people maintained peace (Bond 93).
Pilate was different from other governors who served in Judea because he was aware of the Jewish traditions, and largely observed and respected them. In describing his opinion of Pilate, Josephus recollects events in which Pilate provoked the people, forcing them to react in different way hence causing a reaction from Pilate. For instance, Pilate had ordered the standards to be erected in Jerusalem. The standards were effigies of the emperor Tiberius, and the people opposed this, since they did not allow the erection of images in the city. He yielded to their demands once he noticed their tenacity and determination. The people refused to move from around his palace, and they were not threatened by the soldiers surrounding them, as they protested the erection of the images (33-34).
As a governor, he allowed the printing of coins with both the Roman and Jewish designs (Bond 203). He made an effort to show the Jewish people that they could uphold their traditions, although they were a part of the Roman Empire. This was an insult to the Jews, because the Roman images represented pagan worship. This was a provocation on his part because he knew the Jews worshiped God, and they did not want any part of pagan worship. He also provoked the Jews when he used the money he had collected in the temple to build an aqueduct, which ran through the cemetery. This disturbed the Jews because it was a sign of impurity (Carter 3).
Philo records other historical accounts of Pilate, although he seems to generalize the characters of all the Roman leaders. He describes Pilate as a governor who was intent in dishonoring the Jews and treating them cruelly. He also notes that Pilate was stubborn, spiteful, and lacking in flexibility and courage. Philo continued to note how the government under Philo robbed and assaulted the people, abused them, and frequently executed prisoners who had not yet been tried (30). Philo referral to Pilate using these characters was not something personal or unique. Philo referred to the governors and other people, whom he considered to be enemies of the Jews, using the same characters. It is, therefore, possible that he exaggerated some of the qualities and characters used in describing Pilate (Bond 32).
Philo emphasizes the character of Pontius Pilate as a governor intent on annoying the Jews. He illustrates this by using the incident where Pilate erected a shield containing inscriptions honoring Herod. He knew that this would annoy the Jews since they only believed in the divinity of God. He further presents Pilate as an inflexible and indecisive character because he was undecided between honoring the will of the people regarding the shields, and honoring the direction of Tiberius and Herod. Contrary to common practice, Pilate had erected a shield, which only contained inscriptions and not the statue of Herod, as other governors did. Philo does not recognize Pilate’s sensitivity of the Jewish religion in failing to erect the statue (Bond 45-47).
Pilate’s decision to give people the authority to crucify Jesus was just an indication of him performing his duties and responsibilities as the leader. The trial took place during the Passover season, and Pilate was aware of the sensitive nature of the season to the Jews. During this time, there were rumors about the appearance of the Messiah according to the Jewish prophesies. Pilate wanted to ensure that there was no chaos during the time. As observed during the Samaritan uprising, Pilate often chose to punish the leader in case of violence or a politically threatening situation, and he left the followers alone. This happened in the case of Jesus, since he only gave the authority of His crucifixion and death, and not of the death of His followers (Bond 4).
Personal Analysis
Pilate’s decision to wash his hands before ordering the crucifixion of Jesus shows his weaknesses and seemingly hypocritical nature. It was unlike him to yield to the people so easily. Pilate had the power to stop the trail, because, as he had stated, he had not found any guilt on Jesus. He did not exercise his authority and power as a governor when he let the people decide what justice meant. He comes about as a people pleaser, who is only interested in it. Pilate represented the Roman rule. The Jewish people did not have as much power over the people, as they had when they were not conquered. They had to obey the established Roman rule. Pilate had managed to suppress the Samaritan uprising. He had the assistance of the soldiers, when ruling and these soldiers ensured that the people obeyed the law. He did not use these soldiers to protect the innocent, like Jesus, who ended up suffering under the hands of his fellow Jews.
Pilate looked for various ways to provoke the Jews, and he knew that he would achieve this if he did something that was contrary to their religion. He knew that the Jews abhorred any form of idol and pagan worship. Therefore, his decisions would force the people to react and revolt, as they protested. This would in turn give him the opportunity he was looking for, to punish the Jews and try them for disobedience. Pilate demonstrates his indecisiveness in different ways. However, he seems to do whatever would ensure that he retained his power and authority. Pilate changed from a person who would provoke the Jews to a person who was willing to give in to the demands of the people in an attempt to maintain peace in the region.
Works Cited
Bekker_Nielsen, Tennes et al. Classica et Mediaevalia vol. 61. Denmark: Museum Tusculanum Press, 2010. Print
Bond, K. Helen. Pontius Pilate in History and Interpretation. Cambridge: Cambridge University Press, 2004. Print
Carter, Warren. Pontius Pilate: Portraits of a Roman Governor. Collegeville: Liturgical Press, 2003. Print
New International Version. Biblica, Inc. Grand Rapids, MI. 2011, Print
Taylor, E. Joan. “Pontius Pilate and the Imperial Cult in Roman Judaea.” New Testament Studies 52.4 (2006): 555-582
Wiersbe, W. Warren. The Wiersbe Bible Commentary: New Testament: The Complete New Testament in One Volume. Colorado Springs: David C Cook, 2007. Print
Bibliography
Ferguson, Everett. Backgrounds of Early Christianity. Oxford: Wm. B. Eerdmans Publishing, 2003. Print.
Fox, Dorothy, George Fox, Jack Tressler, Joan Tressler, and Reginald Hubley. The Case of Humanity vs. Pontius Pilate. Washington, DC: Dramatic Publishing, 2000. Print.
Griffen, C. W. Crucified by Pontius Pilate. Upper Saddle River, NJ: Infinity Publishing, 2004. Print.
Maier, Paul L. Pontius Pilate: A Novel. Berlin: Kregel Publications, 1996. Print.
Shehadi, Beshara. The Confession of Pontius Pilate. New York, NY: Cosimo, Inc., 2005. Print.
Walters, Kerry S. “Limited paternalism and the Pontius Pilate Plight.” Journal of Business Ethics 8.12(2000): 955-962
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