Pilate is an interesting figure both of history and in the Biblical narratives. Josephus says he replaced Valarius Gratus as governor of Jewish lands, which included Judea and Samaria. Galilee and Idumea were governed by Herod Antipas, and territories north and west of the Sea of Galilee were governed by Herod Philip, so Pilate had no authority over those Jewish areas. Pilate came to his position as governor in Jerusalem without a clear understanding in history as to when he was appointed or who appointed him. Nevertheless, scholars date his tenure of ten years between 26/27 to 36/37AD. He was probably appointed by Sejanus, Tiberius Caesar’s powerful military confidant and head of the Praetorian Guard, who by this time ruled as a virtual emperor in the absence of the semi-retired, Tiberius.
According to Flavius Josephus, the Jewish historian of the first century AD, not long after Pilate’s appointment, he sent his army to winter at the Antonia in Jerusalem, and they brought their Roman ensigns (images) into the city. Entry was made during the night, and when they were discovered in the morning, multitudes of Jews protested to Pilate who was still in Caesarea. Josephus and Philo disagree, as to why Pilate removed the Roman ensigns from Jerusalem. Josephus claims Pilate eventually conceded to the request of the protestors, whom he had threatened with death.[1] However, Philo recorded that Pilate conceded only after the Jews threatened to take their cause to Caesar.[2]
Pontius Pilate was an anti-Semite and, according to Josephus, tried to abolish the Jewish laws and traditions, which was the reason he brought the Roman ensigns into Jerusalem.[3] Therefore, it wasn’t by accident or ignorance that he did this thing. Later, he seized funds from the Temple treasury to pay for an aqueduct to bring more water into Jerusalem. When a protest was made against what he had done, he ordered his military to disguise themselves and mingle with the protestors. At his command they were to slay those who were guilty, but, when the signal was given, the military slew and wounded both the guilty and the innocent.[4]
This incident is also recorded in Luke, where it is said that Pilate mingled the blood of Galileans with that of their sacrifices (Luke 13:1). So, apparently protest was made, while many Jews brought their sacrifices to the Temple. So, when the order was given, the Roman military slew both man and beast together. Such was the character of the man, whose tenure as Roman governor is used to date Jesus’ death.
I bring this out in order to put in context what Mark tells us about Pilate, as he watched Jesus’ behavior, while the Jewish authorities shouted out their protests against his verdict and their accusations against Jesus, himself. Pilate wasn’t a man who was moved by Jesus’ innocence. He was an anti-Semite. Why would he care about what happened to an innocent Jew? We are told that he was astonished with Jesus’ silence (Mark 15:3-4). The problem was that Jesus answered Pilate’s inquiry of him (Mark 15:2; cp. John 18:33-37), but, when Pilate expected Jesus to defend himself before the leading men of his nation, Jesus remained silent. Thus, leaving Pilate alone to decide his fate. Pilate found Jesus innocent of the charge of sedition against Caesar, but would he have the courage and integrity to execute his verdict and release Jesus? The whole matter was left to the Roman governor’s honor. In other words, Jesus’ fate was left to this anti-Semite, who hated Jews (cp. Isaiah 53:7).
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[1] Josephus: Antiquities of the Jews 18.3.1 (55-59); Wars of the Jews 2.9.2-3 (160-174)
[2] Philo of Alexandria: Legate 1.301-302.
[3] Josephus: Antiquities of the Jews 18.3.1 (55).
[4] Josephus: Antiquities of the Jews 18.3.2 (60-62); Wars of the Jews 2.9.4 (175-177).
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