PILATE UNDER PRESSURE

Image: https://commons.wikimedia.org/wiki/File:Munkacsy_-_Christ_in_front_of_Pilate.jpg

Pilate’s Dilemma

While reading the story of Jesus standing before the governor of the Roman province of Judea, the infamous Pontius Pilate (John 18:28-40), it may seem that Jesus was innocent and that his intentions were quite possibly misunderstood. However, the gospels present this interaction in a much more profound light as the gospels mention that a sign was affixed to the cross, and on it was written, “Jesus of Nazareth, King of the Jews.”

Why did Pilate, as a Roman official, feel compelled to authorize such a thing? Why did he choose to give authority for such a thing to be written for Jesus?  It seems there were underlying factors stewing beneath the surface. More than a theological statement, Jesus’ claim to Messiahship was a cause of political conflict.

Rome and Insurrections

Rome had conquered Judea in 63 BC and had already installed and established governing powers to rule over the province. At the time of Jesus’ arrival into Jerusalem, nearly seventy years later (30 AD), Pontius Pilate was the Roman prefect and was appointed by the Cesar to maintain order and collect taxes.

Judaism, to the Romans, was a very peculiar religious sect, which was uniquely monotheistic. They were very attached to their ethnicity, and kept themselves isolated, refusing take part in the cultural practices of Rome. They were a people who were zealous in their faith, that God would one day send a Messiah to liberate them from the tight grip of Rome.

This peculiar religious sect adhered to a theology that God would one day restore their independence, overthrow Rome, and once again lead them into a new era of the Davidic kingdom. It was beliefs and practices such as this that caused significant political consequences. As it pertains to a Messianic figure, Jesus Christ of Nazareth was not unique.

According to Flavius Josephus, a Jewish-Roman historian and former military leader, noted several individuals who led revolutionary movements, that claimed messianic and prophetic status:

·      Judas the Galilean who led a tax revolt.[1]

·      Theudas who claimed he would split the Jordan River and lead his followers into the wilderness.[2]

·      “The Egyptian” Prophet who claimed he would destroy the walls of Jerusalem, such as the children of Israel did at the wall of Jericho.[3]

·      An unnamed Prophet from Samaria who claimed to have hidden sacred artifacts on Mount Gerizim, which belonged to Moses.[4]

·      An “impostor,” during the time of Festus, who promised deliverance and salvation by leading his followers into the wilderness.[5]

·      Jesus son of Ananias who prophesied the destruction of Jerusalem.[6]

·      “Sign Prophets” who were various individuals that claimed to received signs from God regarding a destruction of Jerusalem and claimed to have miraculous signs performed under their movements.[7]

Revolutionary leaders such as this were seldom tolerated. Movements such as this were threats to the powers of Rome, and they were often violently destroyed. So, when another messianic figure, even from Galilee, entered Jerusalem surrounded by a mass of people celebrating this individual in a way that is fit for a king, it did not settle well. And the most impressive part, is his entrance was a commemoration of Israel’s liberation from Egypt, it would force the attention of Roman officials the festivities.

Political Tensions

We must not forget that at this time, in the Jewish world, the word “Messiah” was in reference to an “anointed one” for kingship. So, as Jesus entered Jerusalem, riding a donkey, fulfilling the very prophecy of Zechariah (9:9), and the crowds shouting, “Hosanna to the Son of David,” they were praising Jesus as a rightful king.

After this exuberant scenario, Jesus most definitely escalated the tensions in Jerusalem as he entered the Temple flipping tables, driving out the money changers, and accusing the priesthood of corruption and greed. This was a challenge, not only to the religious elite, but also to governing powers of Rome.

The Challenge of Pilate

Pilate had experience dealing with those who challenged Rome, and he did not withhold whatever means necessary to put a halt to the rise of insurgencies. His reputation would often precede him. Philo of Alexandria described him as harsh, stubborn, cruel, and even corrupt.[8]

When the Temple authorities brought Jesus before Pilate, with accusation that he was claiming to be a king, Pilate was challenged with a dilemma. With the religious elite already agitating the crowds, propagating their endeavors to have Jesus ceased by being executed, they brought a challenge before the prefect. If he would excuse the claims of Christ, a possible riot could erupt. And it would seem as though he has failed in maintaining control of his province. This would mean his position within the empire could potentially be at risk.

According to the John’s gospel, Jesus was asked, “Are you the King of the Jews?” Jesus answered, “My kingdom is not from this world.” It wasn’t a denial of his kingship; he was providing a different way of understanding the ethos of his kingdom. Pilate could not allow even one claiming a spiritual kingdom to remain active, as it would be detrimental to his career, and he was already pressured by the Jews, who were threatening him that “If you release this man, you are no friend of Caesar.”

Pilat succumbed to the demand of the masses. He symbolically washed his hands of this decision, and kept himself distant from this situation, though he executed authority to move forward dealing with Jesus as an insurrectionist. And there, on the cross written, was the charge of Jesus’ “crime,” which read ““Jesus of Nazareth, King of the Jews.”

Christ for Today

Embracing the gospel of Jesus Christ is not for the sake of comfort. An allegiance to the Christ means to give of your entire being, to his kingdom and his will. It’s a calling to surrender to Jesus and submit to his kingship. It’s a denying of oneself and embracing of his nature and life.

May we, as followers of Jesus, be encouraged and inspired to remain steadfast in the power and peace of God, which is only found in and through the person of Christ.

[1] Antiquities 18.1.6 (18.23), Jewish War 2.8.1 (2.118)

[2] Antiquities 20.5.1 (20.97–98)

[3] Jewish War 2.13.5 (2.261–262), Antiquities 20.8.6 (20.169–172)

[4] Antiquities 18.4.1 (18.85–87)

[5] Antiquities 20.8.10 (20.188)

[6] Jewish War 6.5.3 (6.300–309)

[7] Jewish War 2.13.4–5 (2.259–263)

[8] Philo of Alexandria. On the Embassy to Gaius, 299–305. In The Works of Philo: Complete and Unabridged, translated by C. D. Yonge. Peabody, MA: Hendrickson Publishers, 1993.