The Man Who Sentenced Jesus To Death (matthew 27:1-2; Matthew 2

27:1-2,11-26 When the morning came, all the chief priests and elders of the people took counsel against Jesus, to put him to death; so they bound him, and led him away, and handed him over to Pilate the governor.

Jesus stood before the governor, and the governor put the question to him, "Are you the King of the Jews?" Jesus said to him, "You say so." While he was being accused by the chief priests and the elders, he returned no answer. Then Pilate said to him, "Do you not hear the evidence which they are stating against you?" Jesus answered not a single word, so that the governor was much amazed. At the time of the Feast the governor was in the habit of releasing one prisoner to the crowd, a prisoner whom they wished. At that time he was holding a very well-known prisoner called Barabbas. So, when they were assembled, Pilate said to them. "Whom do you wish me to release to you? Barabbas? Or, Jesus who is called Christ?" For he was well aware that they had delivered Jesus to him because of malice. While he was sitting on his judgment seat, his wife sent a message to him. "Have nothing to do with this just man," she said, "for today I have had an extraordinary experience in a dream because of him." The chief priests and the elders persuaded the crowds to ask for the release of Barabbas, and the destruction of Jesus. "Which of the two," said the governor, "am I to release to you?" "Barabbas," they said. "What then," said Pilate to them, "am I to do with Jesus who is called Christ." "Let him be crucified," they all said. "What evil has he done?" he said. They kept shouting all the more: "Let him be crucified." When Pilate saw that it was hopeless to do anything, and that rather a disturbance was liable to arise, he took water, and washed his hands in presence of the crowd. "I am innocent of the blood of this just man," he said. "You must see to it." All the people answered, "Let the responsibility for his blood be on us and on our children." Then he released Barabbas to them; but he had Jesus scourged, and handed him over to be crucified.

Matthew 27:1-2 describe what must have been a very brief meeting of the Sanhedrin, held early in the morning, with a view to formulating finally an official charge against Jesus. The necessity for this lay in the fact that, while the Jews could themselves deal with an ordinary charge, they could not inflict the death penalty. That was a sentence which could be pronounced only by the Roman governor, and carried out by the Roman authorities. The Sanhedrin had therefore to formulate a charge with which they could go to Pilate and demand the death of Jesus.

Matthew does not tell us what that charge was; but Luke does. In the Sanhedrin the charge which was levelled against Jesus was a charge of blasphemy ( Matthew 26:65-66 ). But no one knew better than the Jewish authorities that that was a charge to which Pilate would not listen. He would tell them to go away and settle their own religious quarrels. So, as Luke tells us, they appeared before Pilate with a threefold charge, every item in which was a lie, and a deliberate lie. They charged Jesus first with being a revolutionary, second, with inciting the people not to pay their taxes, and third, with claiming to be a king ( Luke 23:2 ). They fabricated three political charges, all of them conscious lies, because they knew that only on such charges would Pilate act.

So, then, everything hung on the attitude of Pilate. What kind of man was this Roman governor?

Pilate was officially procurator of the province; and he was directly responsible, not to the Roman senate, but to the Roman Emperor. He must have been at least twenty-seven years of age, for that was the minimum age for entering on the office of procurator. He must have been a man of considerable experience, for there was a ladder of offices, including military command, up which a man must climb until he qualified to become a governor. Pilate must have been a tried and tested soldier and administrator. He became procurator of Judaea in A.D. 26 and held office for ten years, when he was recalled from his post.

When Pilate came to Judaea, he found trouble in plenty, and much of it was of his own making. His great handicap was that he was completely out of sympathy with the Jews. More, he was contemptuous of what he would have called their irrational and fanatical prejudices, and what they would have called their principles. The Romans knew the intensity of Jewish religion and the unbreakable character of Jewish belief, and very wisely had always dealt with the Jews with kid gloves. Pilate arrogantly proposed to use the mailed fist.

He began with trouble. The Roman headquarters were in Caesarea. The Roman standards were not flags; they were poles with the Roman eagle, or the image of the reigning emperor, on top. In deference to the Jewish hatred of graven images, every previous governor had removed the eagles and the images from the standards before he marched into Jerusalem on his state visits. Pilate refused to do so. The result was such bitter opposition and such intransigence that Pilate in the end was forced to yield, for it is not possible either to arrest or to slaughter a whole nation.

Later, Pilate decided that Jerusalem needed a better water supply--a wise decision. To that end he constructed a new aqueduct--but he took money from the Temple treasury to pay for it.

Philo, the great Jewish Alexandrian scholar, has a character study of Pilate--and Philo, remember, was not a Christian, but was speaking from the Jewish point of view. The Jews, Philo tells us, had threatened to exercise their right to report Pilate to the Emperor for his misdeeds. This threat "exasperated Pilate to the greatest possible degree, as he feared lest they might go on an embassy to the emperor, and might impeach him with respect to other particulars of his government--his corruption, his acts of insolence, his rapine, his habit of insulting people, his cruelty, his continual murders of people untried and uncondemned, and his never-ending gratuitous and most grievous inhumanity." Pilate's reputation with the Jews stank; and the fact that they could report him made his position entirely insecure.

We follow the career of Pilate to the end. In the end he was recalled to Rome on account of his savagery in an incident in Samaria. A certain impostor had summoned the people to Mount Gerizim with the claim that he would show them the sacred vessels which Moses had hidden there. Unfortunately many of the crowd came armed, and assembled in a village called Tirabatha. Pilate fell on them and slaughtered them with quite unnecessary savagery, for it was a harmless enough movement. The Samaritans lodged a complaint with Vitellius, the legate of Syria, who was Pilate's immediate superior, and Vitellius ordered him to return to Rome to answer for his conduct.

When Pilate was on his way to Rome, Tiberius the Emperor died; and it appears that Pilate never came to trial. Legend has it that in the end he committed suicide; his body was flung into the Tiber, but the evil spirits so troubled the river that the Romans took the body to Gaul and threw it into the Rhone. Pilate's so-called tomb is still shown in Vienne. The same thing happened there; and the body was finally taken to a place near Lausanne and buried in a pit in the mountains. Opposite Lucerne there is a hill called Mount Pilatus. Originally the mountain was called Pileatus, which means wearing a cap of clouds, but because it was connected with Pilate the name was changed to Pilatus.

Later Christian legend was sympathetic to Pilate and tended to place all the blame for the death of Jesus on the Jews. Not unnaturally, legend came to hold that Pilate's wife, who it is said was a Jewish proselyte, and was called Claudia Procula, became a Christian. It was even held that Pilate himself became a Christian; and to this day the Coptic Church ranks both Pilate and his wife as saints.

We conclude this study of Pilate with a very interesting document. Pilate must have sent a report of the trial and death of Jesus to Rome; that would happen in the normal course of administration. An apocryphal book called The Acts of Peter and Paul contains an alleged copy of that report. This report is actually referred to by Tertullian and Justin Martyr and Eusebius. The report as we have it can hardly be genuine, but it is interesting to read it:

Pontius Pilate unto Claudius greeting.

There befell of late a matter of which I myself made trial; for

the Jews through envy have punished themselves and their

posterity with fearful judgments of their own fault; for

whereas their fathers had promises that their God would send

them out of heaven his Holy One, who should of right be called

king, and did promise he would send him on earth by a virgin;

he then came when I was governor of Judaea, and they beheld him

enlightening the blind, cleansing lepers, healing the palsied,

driving devils out of men, raising the dead, rebuking the winds,

walking on the waves of the sea dry-shod, and doing many other

wonders, and all the people of the Jews calling him the Son of

God; the chief priests therefore moved with envy against him,

took him and delivered him unto me and brought against him one

false accusation after another, saying that he was a sorcerer

and that he did things contrary to the law.

But I, believing that these things were so, having scourged him,

delivered him to their will; and they crucified him, and, when

he was buried, they set their guards upon him. But while my

soldiers watched him, he rose again on the third day; yet so

much was the malice of the Jews kindled, that they gave money

to the soldiers saying: Say ye that his disciples stole away his

body. But they, though they took the money, were not able to

keep silence concerning that which had come to pass, for they

also have testified that they saw him arisen, and that they

received money from the Jews. And these things have I reported

unto thy mightiness for this cause, lest some other should lie

unto thee, and thou shouldest deem right to believe the false

tales of the Jews.

Although that report is no doubt mere legend, Pilate certainly knew that Jesus was innocent; but his past misdeeds gave the Jews a lever with which to compel him to do their will against his wishes and his sense of justice.