SOME SAY that *“The earliest attestation of a positive tradition about Pilate comes from the late first, early second-century Christian author Tertullian, who, claiming to have seen Pilate’s report to Tiberius, states Pilate had ‘become already a Christian in his conscience.’” That narrative becomes stronger in the eastern expression of Catholicism by the 8 th -9 th centuries A.D., but in the west, it has always been downplayed.
The scriptures do give some leveraged credulity to this view. “From then on, Pilate tried to set Jesus free, but the Jews kept shouting. Finally Pilate handed him over to them to be crucified.” (John 19:12, 16) Luke records, “For the third time he spoke to them: “Why? What crime has this man committed? I have found in him no grounds for the death penalty. Therefore I will have him punished and then release him.” (Luke 23:22) Also in Matthew there is room for speculative thought. “While Pilate was sitting on the judge’s seat, his wife sent him this message: ‘Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him.’” (Matt. 27:19)
Whatever his motivation to free Jesus might have been, it is clear that the Jews held the upper hand with Pilate, and played upon his political fears. “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.” (John 19:12b) Pilate well knew the fate of those who fell into disfavor with Tiberius Augustus, and quickly capitulated, but not without exacting a measure of sardonic satisfaction. “Here is your king. Shall I crucify your king?” (John 19:14b, 15b) The Apostle John records here the response from the Jews . “‘Take him away! Crucify him! We have no king but Caesar,’ the chief priests answered.” (John 19:15a, 15c) Later that same day, Pilate has a notice placed on Jesus’ cross: “JESUS OF NAZARETH, THE KING OF THE JEWS.” (John 19:19) The priests object, “Do not write ‘The King of the Jews,’ but that this man claimed to be king of the Jews.” (John 19:21) But Pilate responds, we suspect with satisfaction, “What I have written, I have written.” (John 19:22)
In Matthew’s gospel, Pilate asks Jesus, “Are you the king of the Jews?” Jesus enigmatically responds, “You have said so.” (Matt. 27:11) Mark’s gospel, also in Luke, records the same. (Mark 15:2, Luke 23:3) In John’s gospel, this conversation has more detail. “‘Are you the king of the Jews?’ ‘Is that your own idea,’ Jesus asked, ‘or did others talk to you about me?’ ‘Am I a Jew?’ Pilate replied. ‘It was your people and your chief priests who handed you over to me. What is it you have done?’ Jesus said, ‘My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jews. But now my kingdom is from another place.’” (John 18:33-36)
Throughout the gospel story of Jesus’ trial, Pilate is portrayed as very conflicted. And while he is a powerful man, he feels powerless to change the outcome of the trial. But, while gaining a minute claim to a form of righteousness in these circumstances, he leaves no room whatsoever for the Jews to claim virtue nor absolve themselves from intent. “When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. ‘I am innocent of this man’s blood,’ he said. ‘It is your responsibility!’ All the people answered, ‘Let his blood be on us and on our children!’” (Matt. 27:24-25) And so it has been.
Jesus’ words are significant: “But now my kingdom is from another place.” (John 18:36) The word ‘now’ has implications that stretch back into the history of the Jews in the land of promise, and forward past the apocalypse. The chosen people have a history of rejecting the one who chose them. This is the second time that the Jews have rejected their rightful king. The first occurred in the time of Samuel, at the end of the period of the judges. “But when they said, ‘Give us a king to lead us,’ this displeased Samuel; so he prayed to the Lord. And the Lord told him: ‘Listen to all that the people are saying to you; it is not you they have rejected, but they have rejected me as their king.” (1 Sam. 8:6-7) Both of these rejections of God’s sovereign rule led to disastrous consequences for Israel. The second time caused them to be cast out of the Promised Land for two thousand years.
John’s gospel describes the spear plunged into Jesus’ heart: “One of the soldiers pierced Jesus’ side with a spear, bringing a sudden flow of blood and water.” (John 19:34) He goes on to quote Zechariah: “They will look on the one they have pierced.” (John 19:37 ) But John’s quote does not give the full import of Zechariah, which is an apocryphal eschatological declaration: “And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.” (Zech. 12:10) Much later, John will refer to this quote again: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen.” (Rev. 1:7)
If we were to leave this theme here, there is only an inconsolable grief for Israel. They have rejected their righteous king and put him to death, and now, past the apocalypse of nations, they see what they have done, and what they have lost. And they have acknowledged their guilt—it was indeed their own mouths that cried out “Crucify Him!” (John 19:15a) And it was from their own lips that the curse was uttered: “Let his blood be on us and on our children!” (Matt. 27:25) But God will not leave them inconsolable nor irredeemable. He is a covenant-keeping God, irrespective of Israel’s faithlessness. He has made them a promise in this covenant, and he will keep it. “In those days and at that time, when I restore the fortunes of Judah and Jerusalem, I will gather all nations and bring them down to the Valley of Jehoshaphat. There I will enter into judgment against them concerning my inheritance, my people Israel, for they scattered my people among the nations and divided up my land . ” (Joel 3:1-2) “Judah will be inhabited forever and Jerusalem through all generations. Their bloodguilt, which I have not pardoned, I will pardon.” (Joel 3:20-21)
God’s love and mercy are great, and beyond our comprehension in the ways in which he works out his purposes. It is enough for us that we believe and receive his promises. But it is good to know, and to trust, that all things will become reconciled and made new. And at the very center of it all is Jesus, and the same John of the Gospel writes of him: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!” Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” (Rev. 5:12-13)
Q. Do I begin to grasp how vast is the mercy of God?
* Wikipedia contributors, “Pontius Pilate,” Wikipedia, The Free Encyclopedia, (accessed August 19, 2022).
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