Pontius Pilate: Sinner to Saint?

INTRODUCTION

            Pilate is a name that most people connect to the crucifixion of Jesus of Nazareth. He was

judge and jury for Jesus. There is only sketchy information on his life, and there are many

questions left unanswered. Each of the Gospels presents him in a little different light. We have

their opinion on this, and it may be that by combining these opinions we can arrive at a more

reliable picture of his character. He is both man and myth.

            History tells us that he past this way. What he did in his journey here opens the door for

us to create our idea of the man. The world we live in is very different from his world, and we

must take this into consideration when searching for the answers to so many questions. Was

Pilate cruel, weak, a typical Governor or Prefect? We will look at the available information to

attempt to answer these questions. Did Pilate go from sinner to saint? “What is truth?” was asked

of Jesus by Pilate, but according to the Gospel he did not wait for the answer. We asked that

question about Pilate, “What is the truth?” Since the crucifixion he has been created and

recreated in many forms. We create our criminals and heroes out of our own desires, fears and

concerns. The word says, “Judge not, that ye be not judged.  For with what judgment you judge,

you will be judged; and with what measure you use, it will be measured back to you” (Matthew

7: 1-2). We will look at some of the men he has been considered to be in the last two thousand

years to decide what the truth is.

            We have our salvation because of Pilate’s decision to crucify Jesus. Christ chose to walk

the road to Calvary, so the heavy debt for our sins could be paid, and we could stand before God

free from sin. We are washed in his precious blood that was spilt for us. Pilate was in the

position that he was meant to be in to carry out a verdict that had to be made to purchase our

salvation. The Romans would say, “The moment we are born, the day that will end our life is

fixed; we are hurried off to a destiny that is not announced to us beforehand.” [Seneca the Elder,

54 B.C.-39 A.D.][1]

Methodology

            I have begun my study by doing an exegesis of the Gospels comparing and analyzing the

 material. Creating a picture of Pilate’s youth must be done by doing a study of Roman society.

What rituals were done with infants? What type of education was usual? What was the main

religion of Rome? What were the expectations for a young man? I have also begun to look into

the duties of a Prefect or Governor. What was expected of him? I am looking at writings from

Josephus and Plilo. There is not a lot written that is historically sound. The search for facts is

difficult. There are coins and the Pilate Stone which I am also studying the information on them I

am reading several books written on this subject which I will compare, and attempt to collect the

most sound information. It would appear that the Ethiopian Churches and the Eastern Orthodox

Church have canonized both Pilate and his wife, and I will attempt to gain some insight on this

determination.

EXEGESIS OF BIBLICAL TEXT

            We are going to take a close look at what the Bible says about the crucifixion and Pontius

Pilates involvement in it. It is not easy to write a biography on Pontius Pilate, because of the lack

of personal information. One must make judgment calls by observing his actions and listening to

the words he speaks in given situations. There is a saying, “Your actions speak so loud I cannot

hear what you say.” We will look at what the scriptures say and attempt to evolve a picture of the

man.

Words can be powerful, but can be misunderstood or even twisted to be made to fit the

purpose of the listener, but actions can be even more powerful. What a leader does has to be

taken seriously because of its repercussions. If the words and actions say the same thing they

become a powerful combination. In the case of Pontius Pilate his actions have rang loud and

clear through generations. In fact so clear that we rarely look at what he said as he ordered the

crucifixion of Christ. As we make a judgment upon his judgment we need to consider what the

results were, and look at what the end results would have been for us had he not ordered the

crucifixion. It was a two edged sword, with Christ death and resurrection we gained redemption.

Without Christ death and resurrection we would have been lost without hope. Pilates’ actions

were necessary for our salvation, but what about his salvation? Did he go from sinner to saint?

THE GOSPEL’S PRESENTATION OF THE PASSION OF CHRIST

            The Synoptic Gospels which include Matthew, Mark and Luke are very similar, and yet

have significant differences. The similarities are in the order and the exact wording of many of

the scriptures. It would appear that there was some literary dependence. It leaves the question of

who copied who?

John’s Gospel is considerably different in the way it handles its theology as well as

its portrayal of the life of Christ and the works he did. John did not share the other three

Gospels source of information, and appears to have written from his point of view.

The three Gospels fulfill Duet. 17:6 requirements for two to three witnesses to verify the

truth of a statement. This could account for the similarities of Matthew, Mark, and Luke,

because the Jewish law required two or three witnesses. The truth of the Gospel was verified in

the mouth of three witnesses. We will look at Pontius Pilate through their eyes. We will listen to

what he says as well as his action remembering that there was not a court recorder to write the

exact words. We have four witnesses to tell us what transpired, so we can trust their word as

truth.

MATTHEW’S PRESENTATION OF PILATE

There were two illegal trials held during the night, and one held in the early morning that

was legal. The religious leaders had determined to have Christ executed, but they could not do

this. Only the Roman Governor had the authority to order the death penalty. The legalistic

religious rulers had to make use of the civil authorities to carry out their corrupt ruling to kill an

innocent man. They were forced to take him to Pilate. The irony is that Christ would save both

Jews and Gentiles, and both groups had their hands in his crucifixion. Both groups tried and

contemned him.

            Pilate, as the Roman Governor is in control of the situation. He understands the religious

leaders, and realizes that,” they had handed Him over because of envy” (Matt.27:18). Pilate is

competent and shrewd, and his one purpose is to see that everything done works to Rome’s

advantage. He will give the death penalty, because it is in his best interest to do so. Jesus is

accused of blasphemy against God, and treason against Rome.

Pilate questions Jesus and is amazed at his silence. Jesus did not argue, debate or defend

himself. I am sure Pilate was used to the accused fighting to be freed. They would shout, curse,

deny, but here was Jesus, “He was led as a lamb to the slaughter, and as a sheep before it

shearers is silent, so he opened not his mouth (Isaiah53:7b).

            There was an alliance between Rome and the religious leaders with Rome being the one

in control. They were dependent on Pilate to be able to maintain their status quo. Jesus is of no

real consequence to him. He is a carpenter’s son not a person of wealth. Pilate does not find any

real threat in Jesus, and so will attempt to free him He believes him to be innocent, and so

attempts to manipulate the crowd into his release, but what the religious leaders lack in power

they will make up for with bravado. They will begin to work on riling up the crowd, and we see

mob mentality. During all of this we see a calm, controlled Governor working to keep the peace.

            Pilate competently works crowd control by offering to release a prisoner in honor of

the Passover. The religious leaders encourage the crowd to ask for Barabbas. During this his wife

sends a message to tell him to have nothing to do with this just man, and seeing that the crowd is

becoming unruly he washed his hands saying, “I am innocent of the blood of this just person.

You see to it (Matthew 27:24b). The people accept responsibility by saying, “His blood be on us

and our children.” The destruction of Jerusalem was part of the results of this.

            “The term “governor” appears seven times in the scene and so keeps Pilates power and

role in the fore (27:11 [twice], 14,15,21,27).”[2]

MARKS PRESENTATION OF PILATE

            Mark gives a picture similar to that in Matthew. It is abbreviated, but once again we are

forced to the reality of an alliance between Pilate and the religious leaders. Pilot says in a letter

to Seneca, “Jesus was arrested late last night. I provided a troop of soldiers to accompany the

officials of the Sanhedrim. The advantage would be that as the news spread this morning-if it did

spread-it would be known that the Procurator and Sanhedrim acted jointly.”[3] Pilate is aware that

the religious leaders have delivered him because of envy, and so to mock them he refers to Jesus

as The King of the Jews, and as the Christ. He wanted to incite them probably for his own

amusement, because this causes them to become louder, and more insistent. Pilate kept it

relatively peaceful in Judaea for his ten year reign, because it was his policy to eliminate any

problem before they began. Christ was not a real problem to him at this point, but if half of what

they said of him was true then he could become a possible problem later. He can eliminate this

possibility by eliminating Jesus, so he initiates a mob mentality by mocking them by referring to

Jesus as The King of the Jews. He is at all points completely in control manipulating them to

resort to mob mentality as they insist on the crucifixion, and the release of Barabbas who

according to Mark had committed murder in the rebellion. Pilate felt Jesus was innocent, but

what was Jesus to him. He was of no consequence, so he delivered him to be scourged and

crucified, the will of the people as defined by the religious leaders.

            We do not see Pilate again until Joseph of Arimathea, a prominent council member, does

a courageous act by asking Pilate for Christ body, so he may bury him. Pilate is surprised that

Christ is dead. Death by crucifixion can be very long and terrible. Pilate granted the body to him

after checking with the centurion to be sure he was dead.

            Our reality is that for all the control that Pilate had he could only exercise the control God

allowed him. His control was an illusion. God’s plan for man’s salvation was played out

according to God’s plan. God’s purpose was accomplished.

LUKE’S PRESENTATION OF PILATE

            They brought Christ before Pilate on three charges 1) perverting the nations which would

be disturbing the peace, 2) disallowing payment of taxes to Rome and 3) saying that he was

Christ a King. The last two charges would have been against Rome. When he realizes that Jesus

is a Galilean he orders him taken to Herod as a political courtesy which Herod recognized as

such. Herod had heard much about Jesus and had wanted to see him hoping to witness a miracle.

He questioned him as the religious leaders accused him, and then treated him with contempt and

returned him to Pilate since the issue was in Jerusalem. The picture that Luke gives  of Pilate is

considerably different from Matthew and Mark. Pilate calmly asserts to the High Priests, the

rulers and the people that he finds no quilt in him. He tells them that he will chastise him and

release him. Three times he repeats this as the people shout for his crucifixion, and he finally

released Barabbas and delivered Jesus to their will. “Accordingly Luke does not present Pilate so

much as a very politically astute and effective manager of Jesus’ crucifixion that Mark and

Matthew present him to be. Rather he appears to be a very arrogant representative of Rome’s

rule, dismissive of his allies, impervious to the threat that “The King of the Jews” poses to his

rule and imperial system, and protective of his own.”[4]

            We don’t have Pilate mocking them with his words, but calmly continuing to state his

innocence. It would appear that in all of the Gospels Pilate agrees that he is innocent, but with

mocking. Here as in the other Gospels we see the quilt for his death laid at the feet of the

religious leaders and the people who are being manipulated by their religious leaders. Pilate is

only mentioned once more in a sentence stating that Joseph of Arimathea asked him for his body.

JOHN’S PRESENTATION OF PILATE

            John’s presentation is the lengthiest of the Gospel’s, and presents a slightly different

version from the other Gospels. John’s Pilate actually holds a conversation with Jesus, and Pilate

verbalizes the power that he believes he possesses. Pilate is arrogant and self assured. He feels

completely in control of the situation. Once again we become aware of the alliance between the

religious leaders and Rome. It is interesting that Pilate goes in his headquarters to talk to Jesus

and out of his headquarters to speak to the religious leaders. They feel that they would be

unclean if they enter and it is the Passover, so they wanted to avoid ceremonial defilement. It is

ironic that they do not see crucifying an innocent man as enough to defile them. They are

interested in appearances not in the inward man.

            Pilate questioned Jesus, and Jesus asked him, “Are you speaking for yourself about this,

or did others tell you this concerning me?” (John 18:34b). Pilate answered with contempt, “Am I

a Jew?” As Christ spoke to him he had the opportunity to know the truth, but he walked away.

He found no fault in Jesus, and offered to release him. Having rejected the truth he now also

rejects justice. “Apparently Pilate concluded that Jesus was not a king, at least in the normal

sense, but simply an idealist.”[5] He offers the release of a prisoner, but he has to do it sarcastically

by referring to Jesus as the King of the Jews. They cry out for his crucifixion, and the release of

Barabbas.

            Pilate then has him scourged and brought out and says, “Behold the man.” John wants to

express the fact that he was the innocent Lamb of God willing to die for the sins of the world. Dr.

Constable points out that Pilates reply was one of disgust with the Jewish leaders. He was

frustrated, because he had made his decision, and they would not accept it. He had put himself in

a bad position by releasing Barabbas an insurrectionist, displeased the Jewish leaders, and

alienated many Jews by his actions where Jesus was concerned.

            Another aspect of it was that he was also concerned that Jesus might be a demigod.

Romans believed that their gods consorted with humans and had children with super-human

powers, and from what he had heard of Jesus this was a concern. He did not want to displease his

gods. This is probably why he asked him where he was from, and Jesus did not answer. The

Jewish leaders told him that he had said he was the Son of God. This made Pilate more afraid.

Pilate was a deeply religious man according to the Roman religion. He did not want to displease

the gods. “Then Pilate said to him, “Are you not speaking to me?” Do you not know that I have

the power to crucify you or release you?” (John 19:10) Christ told him that he had no power

against him except what was given from above. Pilate tried to release him, but the Jews would

have none of it. They then resorted to politics by telling him he was not Caesar’s friend, and in

the end he bent to their will, and had him crucified. Politics won over religious conviction.”The

exact time of his sentence…was noon; the very moment that the lambs intended for Passover

began to be killed in precincts of the Temple.”[6]

FURTHER SCRIPTURE REFERENCES TO PILATE

            There are two other scripture references to Pontius Pilate :

1)      Acts 3:13-19 is Peter preaching in Solomon’s Portico. The lame man was healed, and the

people were amazed which gave Peter the opportunity to witness to them of Christ. They

had delivered him and denied him in the presents of Pilate.  He reminds them that they asked for a murderer in his place, and killed the Prince of Life whom God raised from the dead.

2)      I Timothy 6:13 says Christ Jesus witnessed a good confession before Pontius Pilate.

THE YOUNG PILATE

            We will look at the young Pilate by looking at the average life of a young Roman lad. In

every society there are norms, and we will look for these norms to find him, and try to

understand his outlook on life. We will begin before he was born, and work forward from there.

Birthplace and Ancestry

            Pilate is made of the stuff from which legends come. There are many stories that have

been handed down that are believed to be historical, but appear to be unverifiable. The stories

begin at his birth. There are several places that claim to be his birth place. His birthplace has

been said to be in the village of Bisenti, Samnite Territory. This area has ruins that are thought to

be the house that he was born in. We leave Italy, and move on to Fortingall, Scotland in

Perthshire Highlands, and from there to Tarragona, Spain, and from Spain to Forchheim,

Germany. There are stories from each place, but it would appear to be most likely that he was

born in the region south-central of Rome, Italy.

            His family is thought to be the Pontii family who were Samnite nobility. “Of the Italic

people the Samnites are the ones who appeared prominently in every account of Roman

expansion in Italy…Yet no attempt has ever been made to describe the fiercest opponents of

republican Rome from their own point of view.”[7] They fought long and hard to maintain their

land and independence from Rome. “They were the stalwart possessors of a larger territory, and

a more determined temperament than any other people in the peninsula. They were numerous

enough and spirited enough to refuse to submit tamely to Rome, and the military and political

opposition that they put up against her was the toughest.”[8]

 They made a treaty with Rome in 354 BC, but it was not long before war broke out

again, and it was not until 290 BC that Rome was able to bring them under Roman control. In

the Social war they were the last to be able to hold out, and Lucius Corelius Sulla used ethnic

cleansing to destroy them. There were many brave Samnites. Among them were Gaius Pontius

and Pontius Telesinus, and many others. They were a formidable enemy and fought bravely

against the Romans.

            This was Pontius Pilate’s family background. By the time he was born his tribe had been

dispersed. It is thought that he belonged to the Equestrian Order which was the upper middle

class of Roman society. Prefects and governors came from this class, so it would stand to reason

that since Pilate held this position his family would have belonged to that class.

The Childhood of a Roman Citizen

            When a baby was born into a Roman family there were religious ceremonies that would

have been carried out. Rome was definitely a man’s world. The infant was placed before his

father at birth, and if he picked him up he was acknowledging him as his own, and he would

have all family rights and privileges. In the first eight days there were religious ceremonies.

“Pilate would have been presented to the gods and given a bulla, a small golden pouch

containing a protective talisman that would remain around his neck until he reached adulthood.”[9] 

They were taught veneration for the gods, to revere the law, and unquestioning obedience, to be

honest and to be independent. Until the age of seven their mother taught them Latin and reading,

writing, arithmetic, and rhetoric.

His father would introduce him to the world of politics and state affairs which every boy 

was expected to be familiar. “In the last years of school he learned, like a little lawyer, to unpick

the multiple sides of every question. The questions were well worn: Should Alexander have

sailed the ocean, or not? Should the Spartans have fled when led against Xerxes?”[10]

            Young men were expected to build strong characters and strong bodies this was the

Roman ideal. The Games were their relaxation. Lions were imported, and the Gladiators

prepared for the fight. This is how they gained a reputation, and nothing was more glorious then

to die in battle. These were the young men’s heroes. They were far more brutal then the super

heroes of today.  Young men would strive to be strong and well able to fight in imitation of

them.

            “Possibly Pilate would have been given the famous lecture on sex once given (the story ran) by the philosopher Archytas to Herrinius Pontius, the father of Gavius… “No more deadly curse than sensual pleasure,” Archytas told Herennius, “has been inflicted on mankind by nature. It is a fruitful source of treasons, revolutions secret communications with the enemy. In fact there is no crime, no evil deed, to which the appetitive for sensual pleasure does not impel us…Intellect is the best gift of nature or the gods.”[11]

            At age seventeen he would have been considered an adult. There would be a ceremony

held at the family shrine and he would be presented with his first slave. He would be “dressed in

the white toga of an adult (the toga virilis) to pray in the sacred Temple of Jupiter. His bulla

would be left behind at the shrine among the statuettes and flower offerings as a sign of his new

social status.”[12]

A SOLDIERS LIFE

            Pilate as an adult would have been preparing for a career. It would appear that even then

the career was a thing that a young man had to prepare for. He would have to do networking. It

was important to be noticed by an influential man so he could become his patron. This would put

him in a position to get a commission in the Army. “Rather than becoming a mere foot soldier,

fighting as a “legionary” and vying for a lifelong career in the army, Pilate, due to his social

class, most likely joined the military tribute class (equestrian rank); the pathway to an eventual

foreign posting as the governor of a province.”[13] It would appear that Pilate fought in several

campaigns.

ROMAN MILITARY SERVICE

            I asked my husband, who was a Marine, about military training now and in Rome. It

would appear that learning to march was extremely important. A man had to be able to march,

carrying a heavy pack, and maintain a marching speed of about twenty miles in five hours. They

also had to maintain their ranks, so they were a tight unit. If they began to spread out they were

an easy target for the enemy.

            They started out in a probationary period where their medical situation, stamina and

character were assessed. Physical training was a must. They had to run, and do jumps with heavy

packs on. There was weight training, and swimming. They had to do a lot of physical exercise.

Marching and fitness were first, and then learning to use weapons. They learned maneuvers and

formations.

The Romans started out with weapons made of wood which were twice as heavy as the

real weapons. This made them even more effective when fighting. They started out attacking a

wooden stake learning strikes, and counter strikes with good form. When they were proficient at

this they would began training in pairs which was called Armatura. After they became proficient

with a sword they were trained with other weapons such as the art of stone throwing and the use

of a sling.

Discipline was of the utmost importance. Without this an army would fail. When they

had become proficient in these things they would have battlefield training with experienced

troops. They had to be able to quickly get on a horse, dig defensive ditches, do camp

construction activities, set up tents in proper form, take care of their equipment, give first aide,

and many other necessary activities which included living off the land. They were efficient

fighting machines. They were hardcore. To die in battle was honorable.

GOVERNOR OF JUDAEA

            Pilate was a professional soldier. It would seem that he had a Patron that was very

influential, and was able to help him gain this position. It was thought that it was Sejanus who

was influential with Tiberius. Historians and Bible scholars concur on this. It is also possible that

Tiberius promoted him for other reasons, but he must have felt he had the necessary abilities to

do the job. He assumed his duties in 26 A.D. Pilate’s residence and seat of government was in

Caesaraea Maritima on the Judaean coast.

            He was a representative of Rome, and he enjoyed the power, wealth and status. He was

ruled the social legal and political structure. He had to settle disputes and keep order a thing did

very well for the ten years that he ruled. There are many different depictions of Pilate. It depends

on the source as to how he is depicted. 

             He was also responsible for collecting taxes, a thing that would not make him popular,

and since tax collectors received their payment from over charging the people this made them

hated. He had the responsibility for fiscal administration which included intervening in

municipal financial affairs.

            Pilate would engage in public works and building projects. In fact he built an aqueduct

that  he apparently used Temple funds for which caused an issue with the Jews. The Samaritans

and Galileans as well as people from other regions were the ones who did the work to build it.

The people of Jerusalem would have no part of it, because of the issue of the funds, but they had

no problem enjoying the abundance of water it provided. They felt Rome should pay for it. The

workers received their wages, but there were issues with paying the contractors. The funds

needed to be drawn from somewhere, and it seems that they came from Temple funds.

Pilate had troop that he command and used to put down any rebellions or criminal action.

He was the only one that could have a person executed which kept the power in his

hands. They were a conquered people, and they were not allowed to forget this. There were

tributes and laws and the constant reminder that they were under Roman jurisdiction. The people

could buy favors or bribe the people in charge.

The Governor had tremendous power, and used it. It was a problem for the Jews, because

they were forced to submit to a person, and they felt they should only have to submit to

God. The Romans also took a census so they would be able to collect taxes more effectively. The

Jews did not believe that any one but God should know the number of the people. It was a

difficult position for them to be in, and a difficult position for the ones who had to keep the

peace.

ARCHAEOLOGICAL FINDS

            There have been two archaeological finds that prove the historicity of Pilate.  While

Pilate was Governor he created coinage. The symbols used on the coins would suggest that he

was a religious person, and wanted to promote his Roman religion in Judaea.  There is very little

hard evidence of Pilate’s existence outside of literature. This gives opinions with no hard facts.

The coins give us something to look at and hold in our hands to determine what we can about the

man. In writings he appears to be insensitive to the religions of others, but could that possibly be,

because his own religious believes were so different from theirs. There are two types of coins.

“Type one shows a simpulum on the obverse and three ears of wheat and barley on the reverse

while type 2 shows a lituus on the obverse with a laurel wreath on the reverse.”[14] These symbols

represent facets of the Roman Religion. They were not generic, so there would be a possibility of 

this being misunderstood. Pilate did other things that would lead to one feeling that he was

religious. Bond questioned his reason for creating this coinage. Could it have been to cause a

revolt among the Jews? It is hard to believe that was his objective since he kept it relatively

peaceful in Judaea during him Governorship in Judaea.

            The second item was the Pilate stone. It was discovered in Caesarea, Israel in 1961 in an

Italian excavation done by Antonio Frova. It was a dedication of a building to Tiberius by

Pontius Pilate the Prefect of Judaea.  It was dated at around 26-37 A.D. It is limestone, and is

about 82 cm high and 65 cm wide. The letters that are on it are 6 cm high. It has three lines of

writing which are in Latin. It is now in the Israel Museum. It damaged but partially intact with a

partial inscription.

PILATE IN JEWISH HISTORY

            Josephus passed no judgment on Pilate, but did mention three incidents where he

provoked the people. Each incident was of a religious nature. One was the building of the

aqueduct mentioned earlier. He used funds from the sacred treasury. The Jews surrounded the

tribunal of Pilate. He foresaw this, and had his soldiers dressed like civilians armed with cudgels

and when the uproar began he gave the signal to attack which they did, and many civilians were

wounded and killed.

            Pilate tried to introduce standards bearing the emperors image into Jerusalem which

caused the people to protest. He tried threatening them, but after five days with no results he

relented, and removed them. Josephus said that Pilate’s Governorship ended when Pilate send

armed men to stop a group of Samaritans from going to Mt. Gerizim to see artifacts that Moses

had supposedly buried. There was a battle, and many died. Prisoners were taken and executed.

They complained to the Governor of Syria who sent Pilate to Rome to Tiberius to explain his

actions. Tiberius died before he got there. Despite this Josephus seemed to be of the opinion that

Pilate would more likely destroy himself then the Jews.

            Philo claimed that Pilate was obstinate, proud, patriotic and cunning, flippant and heavy-

handed. Philo did not have many kind things to say about Pilate’s personality and disposition. He

pointed out that Pilate was concerned that the people might protest some of his actions, and in

the process other incidents come out about his uncouth behaviors.

SINNER TO SAINT?

            The Ethiopian Church have canonized both Pilate and his wife. According to them Pilate

became a Christian and was martyred. His wife was already a Christian, and tried to prevent the

death of Christ. The Gospel of Peter is supposed to blame the crucifixion on Herod and the Jews.

Pilate washed his hands, and they did not. There is also the Acts of Pilate which is a 4^th century

apocryphal text. In the Middle ages it was accepted as fact. It was written in a number of

different languages which made it very available. It had three sections. It had an account of the

crucifixion, with the second part the resurrection, the third part was an appendix. The Ethiopian

Church canonized him in the 6^th century based on the Acts of Pilate. It is celebrated on the 25^th of

June. “It was commemorated in the Ethiopian calendar with a simple verse:

                                    Salutation to Pilate who washed his hands

                                    So he himself was pure of the blood of Christ

                                    And salutations to Procula, his wife,

                                    Who sent him the message: Do not condemn him

                                    Because that man is pure and just.”[15]

            There are many legends about Pontius Pilate. No one is completely sure of his life or

death, and so it is easy to build legends around him.

CONCLUSION

            Pilate has become the thing that myths are made of which is unverifiable history. We can

look at the history as it presents family life, and the life of a Roman soldier, and assume that this

was Pontius Pilates experience also. We are each created by not just the society we live in, but by

our experiences within this society. I cannot say with any certainty that he was a sinner who

became a saint, but I can say with certainty that each one of us must make this choice. By his act

to crucify Christ we can be redeemed it is our choice to accept or reject what he did on the cross

and with his resurrection or turn our backs and walk away. Even Pilate was given that option.

Did he accept it or turn away. The answer lies in the heart of God, but it is certain that where you

here Christ’ name Pilate name is also.

            

           

           

 Bibliography

  Bond, Helen K. Pontius Pilate in History and Interpretation. New York: Cambridge University Press, 1998.

Carter, Warren. Pontius Pilate: Portrait of a Roman Governor. Minnesota: Liturgical Press, 1955.

Constable, Dr. Thomas. “Dr. Constables Expository (Bible Study) Notes,” accessed June 26, 2014, soniclight.com/constable/notes.htm.

Crozier W.P. Letters of Pontius Pilate. Amsterdam, The Netherlands: Fredonia Books, 2002.

Editors, Charles River. Legends of the Bible: The Life and Legacy of Pontius Pilate. Create Space Independent Publishing Platform, 2013.

Henry, Matthew. Matthew Henry’s Commentary. Greenville, MS: Hendrickson Publishing, 2009.

Salmon, E.T. Samnium and the Samnites. New York: Cambridge University Press, 1967.

Taylor, Joan E. “Pontius Pilate and the Imperial Cult in Roman Judaea.” New Test. Std. 52, pp. 555-582. UK: Cambridge University Press, 2006.

Wroe, Ann. Pontius Pilate. New York: The Modern Library, 1999.

           

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[1] Charles River Editors. Pontius Pilate: Legends of the Bible. Create Space Independent Publishing Platform. 2013, 8.

[2] Warren Carter. Pontius Pilate”:Portraits of a Roman Governor, Minnesota: Liturgical Press, 1955, 84.

[3]      W.P. Crozier. Letters of Pontius Pilate: Written During His Governorship of Judea to His Friend Seneca in Rome,      Amsterdam, The Netherlands: Fredonia Books, 2002, 163.

[4] Warren Carter. Pontius Pilate: Portrait of a Roman Governor, Collegeville, Minnesota: Liturgical Press, 2003,124.

[5] Dr. Constables notes on John, 295.

[6] Ann Wroe. Pontius Pilate, New York: Random House, 1999, 120.

[7] E.T. Salmon. Samnium and the Samnites. New York: Cambridge University Press, 1967, IX.

[8] Ibid., 2.

[9] Charles River Editors. Pontius Pilate: Legends of the Bible, Create Space Independent Publishing Platform, 2013, 2.

[10] Ann Wroe. Pontius Pilate, New York: Random House, 1999, 17.

[11] Ibid., 19.

[12] Charles River Editors. Pontius Pilate: Legends of the Bible, Create Space Independent Publishing Platform, 2013.

[13] Ibid., 8

[14] Joan E. Taylor. “Pontius Pilate and the Imperial Cult in Roman Judaea.” New Test. STD. 52, pp. 555-582. UK: Cambridge University Press, 2006.

[15] Ann Wroe. Pontius Pilate.New York: The Modern Library, 1999, 178.