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Pilate: Pontius Pilate
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Pontius Pilate was governor (prefect) of Judea from A.D. 26 to 36, during the time that Tiberius was the Roman emperor (A.D. 14-37 ), and Herod Antipas was governor (tetrarch) of Galilee (4 B.C. to A.D. 39). Pilate is mentioned by Roman, Jewish, and Christian writers. The Roman historian Tacitus tells in his Annals that Jesus was put to death by Pilate during the reign of Tiberius. Philo, a Jewish scholar from Alexandria, wrote that Pilate angered the Jews in Jerusalem by displaying metal shields at the governor's palace that bore the image and name of the emperor as though he were a god. The Jewish historian Josephus tells about the public outcry Pilate caused when he brought standards (images carried on poles) into Jerusalem picturing the emperor as a god, and when he took funds from the temple treasury to pay for an aqueduct to bring water into Jerusalem.
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Pontius Pilate was the Roman governor of Judaea from 26 CE to 36 CE; in this capacity, he was responsible for the execution of Jesus of Nazareth. This was not the only incident during his tenure of office.... In this article, all these incidents are discussed. An attempt is made to show that Pilate was sincerely interested in Jewish culture and did his best to prevent unnecessary violence.
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Pontius Pilate ruled Judea as the Roman procurator from c. 26-36 AD and is responsible for the crucifixion of Jesus. Little is known about his family or origin. At the time, his involvement in the crucifixion of Jesus seemed like a small matter, yet he ascended to a major historical figure as a result. Attempts to minimize the role of Pilate have highlighted the role of Jewish leaders in the crucifixion, fueling waves of anti-Semitism. Some Catholics... hold a much different perspective and consider Pilate a saint.
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The earlier Pilate literature, to the extent of rTo treatises, chiefly of the 17th and 18th centuries, is enumerated in G. A. Milller's Pontius Pilatus der fii.nfte Prokurator von Judeia (Stuttgart, 1888). See in loco in the following English or translated histories of the life or time of Jesus, Theodor Keim, E. Schiirer, A. Edersheim, J. P. Lange, Bernhard Weiss and F. W. Farrar; Expositor (1884) p. 107 and (1900) p. 59; ... H. Peter," Pontius Pilatus, der romische Landpfleger in Judea," in Neue Jahrb. f. d. kl Altertum (1907). Sir James Fitzjames Stephen, in his Liberty, Equality and Fraternity (1873), p. 87, starts the question, " Was Pilate right in crucifying Christ: " his somewhat paradoxical answer is criticised in The Trial of Jesus Christ, a legal monograph, by A. Taylor Innes (1899).
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The trial of Jesus of Nazareth before Pontius Pilate is described in all four gospels (Mt 27.1-26, Mk 15.1-15, Lk 23.1-25 and Jn 18.28-19.16a). Although Matthew and Luke - and quite possibly John - used Mark's version as a source, each of the trial narratives is quite different and reflects the concerns of their own particular early Christian community. Similarly, the portrayal of Pilate in each is significantly different. It is often assumed that Pilate is a ``weak'' character in the gospels in contrast to the ``harsh'' prefect of the Jewish sources. When the gospels are read more closely and in a first century context... this generalisation does not hold. In Mark's gospel, Pilate's repeated references to ``the King of the Jews'' and then ``your king'' seem calculated to embitter the crowd who shout all the more for Jesus' execution.
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Pontius Pilate's ten-year rule of Judea is noted in historical records only for his misdeeds. Early Christianity, in documents such as the "Apostles Creed," attributed to him the responsibility for Jesus death. Later generations blamed the Jews. Both views ignore the facts. Not all of the Jews sought to have Jesus slain. Indeed, a large number of them had greeted him as king on the day of triumphal entry, while many more came to mourn at the site of the crucifixion. Pilate, on the other hand, may not have dealt with Jesus at all had it not been for the pressures he felt during his confrontation with the chief priests.
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