Biblical Archeology Corner: Pontius Pilate

By: Elder Joe Perry

He is one of the central figures in the saga of Yeshua’s death and burial; yet little is known of the life of Roman government official Pontius Pilate. What we do know comes mainly from three sources; the Bible; Josephus (Antiquities of the Jews and Wars of the Jews); and Philo (Legatio ad Gaium). Of these writings, Josephus gives the most information and is more reliable than Philo while the Bible deals almost solely with Pilate’s encounter with Yeshua.

Nothing is known of Pilate’s early life. Judging from his government position in the gospels, it probably occurred before 1 B.C. His birthplace is also unknown though Italy is a likely location. The meaning of his name is uncertain. “Pontius” may be connected with a bridge, while “Pilate” may refer to being armed with a javelin. Matthew’s gospel (Matt 27:19), shows that Pilate was married, but no source indicates that he had children.

Pilate’s career track is also a mystery, but he probably held some civil and/ or military posts before being appointed prefect of Judea in 26 A.D. His area of authority included Judea, Samaria, the ancient kingdom of Archelaus, and extended east to the Dead Sea and south to Gaza. For many centuries it was thought his position was that of procurator as noted by the ancient historian Tacitus. However, an inscription bearing Pilate’s name was discovered at Caesarea Maritima that set the historical record straight. The inscription indicates he was actually a prefect. A procurator deals with financial matters, while a prefect is an official that handles military affairs. There would not be a procurator in that area of the Roman Empire until the reign of Claudius.

Pilate’s years as prefect in Judea would be tumultuous. He had a knack for antagonizing both the Jewish reli- gious authorities and the people. Josephus relates that when moving Roman soldiers from Caesarea to Jerusalem, Pilate had his legionaries put icons of Caesar on their standards. This caused uproar in Jerusalem as the Torah expressly prohibits the making of images. He knew very well what he was doing, for the images were brought into the city and set up at night so they would be a fait accompli when the inhabitants discovered them in the morning. This flagrant violation of Torah caused six days of Jewish protests. Fed up with their insolent behavior, Pilate sat in judgement and ordered his soldiers to surround the crowd. The people were given the choice to desist or die. Whereupon they flung themselves to the ground to indicate they chose death rather than submit to transgression of their laws. “Pilate was deeply affected by their firm resolution to keep their laws inviolable, and presently commanded the images to be carried back from Jerusalem to Caesarea” (Josephus, Antiquities, Bk xviii, chap iii, sec 1).

Much like the Seleucid ruler Antiochus Epiphanes, Pilate was persistent in stirring up the Jews by his disregard for their religious beliefs. Unlike Antiochus, his attempt to flaunt civil authority quickly collapsed when faced with religious opposition. Although his authority over everyone except Roman citizens was absolute, Pilate was forced to walk a narrow path in his dealings with the Jews because they had been granted a degree of liberty and self-government. For instance, the Sanhedrin meeting at Jerusalem was allowed to wield the power to make judicial decisions. This made Judea a very difficult province to govern.

Continuing his reign of poor judgement and stubbornness in attempting to exert his authority, Pilate next seized the Corban money from the Temple treasury in order to build an aqueduct. The Jews reacted to this act of sacrilege by rioting. This time Pilate did not heed the wishes of his subjects and instead quelled the riot by using force. His soldiers killed many rioters. The aqueduct was then built with the confiscated Corban.

Luke records an incident of violence against the Galileans sanctioned by the Roman prefect: “There were some present who reported to Him about the Galileans, whose blood Pilate had mingled with their sacrifices” (Luke 13:1). This is apparently another incident of Pilate’s zeal in ruthlessly suppressing Jewish resistance.

Pilate’s rule as prefect would last for ten years. It would not end well for him. His downfall came about when a Samaritan put forth a claim that Moses had buried treasure relating to the Tabernacle on Mt. Gerizim. This was obviously a false supposition because Moses had never crossed the Jordan River and could not have visited Mt. Gerizim. Nonetheless, a large number of Samaritans gathered at the foot of the mountain to conduct a search for the purported treasure. Pilate had been informed of their assembly and seeing that they had unwisely armed themselves, grew concerned that a rebellion was underway. The Roman legionaries were ordered in to put down the supposed insurrection and many Samaritans were slaughtered. This ended an incident that was no real threat to Roman rule.

Pilate had by now managed to antagonize the Judeans, Galileans and Samaritans. He had killed so many people with this last incident that the Samaritans filed an official protest with Vitellius, who was the Roman governor of Syria and Pilate’s superior. Vitellius stripped Pilate of his position and had him sent back to Rome to face trial and the judgement of Emperor Tiberius. Pontius Pilate’s ten-year reign as prefect was over.

To Pilate’s benefit Tiberius died on March 16, 37 A.D., while the ex-prefect was still on his way to Rome. The historical record indicates that he was never brought to trial. What did happen to Pilate is unclear. A number of accounts would be written over the next few centuries making different claims for Pilate’s fate. One spurious account, the Acta Pilati or Acts of Pilate, claimed that the former prefect eventually confessed that Yeshua was the Son of God! Another of those books proclaimed that Pilate was martyred and this apparently led the Coptic church to declare him a saint! They celebrated his feast day every June 25.

Eusebius may have come closer to the truth. He wrote that Pilate was exiled to Vienne in Gaul and there committed suicide. Professor Johannes G. Vos, who has studied Pilate’s life and the writings about him, concurs that it is likely that Pilate committed suicide, though not necessarily in Gaul. Whatever his eventual fate it seems that Pilate never again held high office.

Of course the reason Pilate is studied at all is because of his relationship with Yeshua Messiah. The facts of the encounter are well known and will not be repeated here. However, one can see that Pilate earns no plaudits with his handling of Yeshua’s case. Holding the authority to condemn Yeshua to death, Pilate attempted to pass the decision on to Herod who sent him back (Luke 23:612). Pilate then tried literally to wash his hands of the whole affair (Matt 27:24). Yet it’s a futile gesture as Yeshua’s fate is ultimately his responsibility.

While he professes to be afraid of causing a rebellion by releasing Yeshua, we have shown that he had no qualms about using violence to subdue riotous crowds in the past and would do so again when dealing with the Samaritans some years after Yeshua’s death. Instead of facing down the mob, he sentenced Yeshua unjustly to a horrible death by crucifixion (John 19:16).

Professor Vos characterizes Pilate as being extremely callous as he did not prevent his soldiers from going to extremes when inflicting pain and suffering on Yeshua;

Continued on Page 19

By: Eldress Kasey Perry

In Luke 7:36-50, we see one of the most beautiful, humble, and heartfelt demonstrations of love. The account details that the immoral woman, who poured out her love on Yeshua, was ill thought of and not accepted in the “better” social circles of the time. Still, she had come in search of Yeshua, and the almost certain disapproving stares were inconsequential. We don’t know if this was possibly her second encounter with Yeshua and she was returning to show her overwhelming gratitude, or if she had heard that he could change her life and she was there to ask for mercy and forgiveness and prepared to lavish her thanks for this chance to start anew.

Here is what we do know. Yeshua was invited to dinner at the house of a Pharisee, Simon, one who was not a Believer—though he calls Yeshua, Teacher. It is very likely that this dinner was another ploy to “catch” The Lord in a mistake or to “trip Him up”. Yeshua accepted the invitation, arrived at the home, and reclined in the dining area.

For the more affluent persons of this time, it was customary to dine in a reclined position. The usual arrangement was to have three couches that sat at an incline and in the shape of a “U”. If you were to view this setting from the open end of the “U”, the host would be seated on the left and the most honored guests seated near the host. The lesser the guest’s status, the farther he would be seated from the host, moving around the “U”. Another seating idea was for the honored guest to be seated at the middle couch, looking toward the open end, as this would usually face the garden or a pleasurable view, and the guest would still be close to the host. Food would be served to the guests from a low table in the center of the “U”. Regardless of where Yeshua was placed, He was close enough to His host for the Pharisee to see what this woman was doing.

Yeshua comments in this passage indicate that He was not treated as a truly honored guest when He arrived, and the woman’s actions placed this discourtesy in a glaring light. It was normal to show hospitality to a guest by providing water for their feet when they entered the house. Often, a servant would take care of washing for the guest. This Pharisee didn’t have a servant wash Yeshua’s feet, nor did Simon give Him a bowl of water, so He could clean His own. Another customary act of hospitality was to provide oil or anoint a guest entering the home. It was a way of showing them that they were welcome. Yeshua did not receive this welcome either, as He noted. It definitely feels as though Simon was delivering something of a slight.

Simon is well aware of his own status and position; it can be heard in his condescending and disdainful thoughts regarding both Yeshua and the woman (vs 39). Yeshua knows Simon’s thoughts, and He relates the parable of the forgiving moneylender. He also used this event to make note of the lack of hospitality shown Him. This is an act of love toward Simon. Through the parable and pointing out his poor behavior, Yeshua shows Simon that he too could be forgiven. It is meant to show Simon that he was not above the woman, as he thinks, but Simon offers no apology. This reflection of Simon’s heart presents a stark contrast to the woman washing Yeshua’s feet.

Whether Yeshua was sitting next to Simon or at the center table, His reclining position would have made it easy for this woman to reach his feet and provide Him with this loving act. She stepped in and acted where Simon failed, and she did so wholeheartedly. When she was finished, His feet had been washed, kissed, and anointed, and He had been given love, gratitude, and respect in front of everyone present. This woman was selfless in her mission.

It isn’t clear whether this woman had encountered Yeshua prior to the dinner. However, it is interesting that when Yeshua speaks about her sins to Simon, He says, “For this reason I say to you, her sins, which are many, have been forgiven, for she loved much…” (vs 47) And to her, he says, “Your sins have been forgiven.” When we read other accounts of forgiveness, Yeshua usually states their forgiveness in present tense, i.e., your sins are forgiven. Perhaps she was so overwhelmed by His forgiveness and an earlier life-changing encounter that day that she returned home to retrieve the perfume and set out to find Him so she could thank Him with as much extravagance as she could manage. This may seem speculative, but it is possible.

She clearly entered the room already crying. I have often wondered how many tears it took to wash his feet. Had she been collecting them in a tear bottle prior to entering this home? There is so much we don’t know. We have no idea how dirty Yeshua’s feet were, but it didn’t matter to her. What was not on His feet was her priority, not what was in her hair. I wonder why she stood behind Him. Was it because the bottoms of His feet were dirtier? Was it because she knew her shame and would not position herself where she could meet His eyes? Was it because of the cultural norms? Who knows. We do know she was humble in her act of love for The Master. We know He had forgiven her, and He tells her that her sins have been forgiven. She saw the stark difference between the woman she was known to be and the opportunity that had been opened up to her by Yeshua—her new life, and she loved much!

Do we? Do we love much? There’s the question of the day. We come to Him broken and dirty, full of shame and unable to stand; we are basically dead (Isaiah 64:6, Ephesians 2:1). But He doesn’t leave us like this. That is His love. Just like He heals the physical conditions, He heals us on the inside as well. How many times do we read the account of a physical healing followed by words like, “…go and sin no more?”

His word washes us. It tells us how to live our lives effectively and with joy. In John 15, Yeshua is talking to His disciples and explaining that we must remain in Him if we are to thrive and produce. In verse three, he tells them, “You are already clean because of the word which I have spoken to you.” His Word removes our dirt and stains. Our salvation means that because of His mercy and grace we are forgiven, and we are to separate ourselves from the sinful acts in our lives. This requires staying in Him and staying in His Word. With every sinful habit we agree to remove from our life (our active participation is required), we are being transformed. In order to do this, we have to be able to identify sin. I John 3:4 says, “Everyone who practices sin also practices lawlessness; and sin is lawlessness.” Here we have our definition. God’s law was given for us; it guides and teaches us. This has not changed, and His expectation for how we live a holy, righteous life has not changed. Make no mistake – Yeshua’s Bride will be holy and righteous.

Yeshua gave Himself for us and gave us His Holy Spirit, so we can be overcomers. In Ephesians 5:25-27, Paul writes to husbands about how they should love their wives, holding up Yeshua and The Church as an example. He delivers this beautiful picture. “Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, so that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless.” This should be our goal: holy and blameless. We get here by accepting Yeshua Messiah as our Savior, and then we live an ever-changing life because we are constantly washing ourselves in His Word.

In John 14:15, Yeshua states, “If you love Me, you will keep My commandments.” We have to take an honest look, and ask—Do we? Do we love much? Sadly, when Yeshua tells about the end of the age in Matthew 24:12, He says, “Because lawlessness is increased, most people’s love will grow cold.” He has warned us; increased lawlessness/sin equals decreased love. We must walk out our lives by living according to His Ways, His Laws and His Commandments. As we learn from this changed woman, we must love much!

Hebrew-Greek Key Word Study Bible. Revised Ed. Spiros Zodhiates. Chattanooga, TN: AMG Publishers, 2008. Print. Perkins, B., 2020. The Last Supper: Who Sat Where? - Compass International. [online] Compass International. Available at: <https://compass.org/the-last-supper-who-sat-where/> [Accessed 1 November 2020].

The Potter’s Hand, continued His Spirit to know which area needs yielding to Him. Our service comes in degrees; let’s not settle for good or better. Let’s walk in the best.

“And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God” (Romans 12:2).

God declared that the works of our hands are blessed when we obey Him (Deut. 2:7). Don’t you think that you and I –the work of His perfect hands – should also be blessed? Do you know His hand? I encourage you to have such an intimacy with Him that you know His hand on your life. This is especially true as we eat Unleavened Bread as the token of becoming one with Him.

“26 Help me, O LORD my God; Oh save me according to thy lovingkindness: 27 That they may know that this is thy hand; That thou, the LORD, hast done it” (Ps 109:26-27).

Unleashing the True Feast Continued they left (Exodus 3:21-22, 12:35-36). That does not match the affliction definition.

When the Israelites left Egypt, they did take food, and they had bread made without yeast. It was fairly common for people to serve unleavened bread, particularly when unexpected guests arrived (Genesis 19:3). Unleavened bread was used during the ordination of Aaron (Exodus 29:23), and it comprised some of the bread before the Lord (1 Chronicles 23:29). Bread without yeast was part of the offering that someone completing their Nazarite vow would bring to the priest (Numbers 6:15-16, 19). Gideon offered unleavened bread to the Lord (Judges 6:19-20). The medium who fed King Saul, made him bread without yeast (1 Samuel 28:2425).

These examples show that unleavened bread was used as offerings to the Lord, in the Lord’s service, to serve a King, and honored guests. Therefore, there is nothing in these examples that associates affliction with unleavened bread.

Once the Israelites ran out of their unleavened bread they brought with them when exiting Egypt, the Lord provided food for them, manna, bread from heaven, and also meat in the form of quail (Exodus 16, Numbers 11). The Lord even gave the Israelites a double portion on Friday so that they could rest on the Sabbath. Although they grumbled against the Lord, the Israelites were given abundant provisions which they only had to gather and cook. They had spiritual food set before them (1 Corinthians 10:1-4), and they did not have to grow or mill their wheat. This does not sound like affliction.

So when were the Israelites afflicted? They were afflicted when they were in slavery in Egypt. When have we been afflicted? When were in slavery to sin (John 8:31-36; Romans 6:6-7, 16-22; Galatians 5:1, Titus 3:3).

Throughout the Bible, yeast is metaphorically used to represent sin because yeast puffs up bread like pride puffs up a person. Jesus warned against the yeast of the Pharisees and of the Sadducees (Matthew 16:6, 11-12, Mark 8:15, Luke 12:1) as well as the yeast of Herod (Mark 8:15). Paul also taught that sin spreads like yeast (1 Corinthians 5:6); this reminds us that “a little yeast grows through the whole lump (Galatians 5:9).

The opposite is true as well. When we have been forgiven of our sins, then we are called unleavened. “Purge out the old yeast, that you may be a new lump, even as you are unleavened” (1 Corinthians 5:7). We can only be made unleavened by someone who is already unleavened: Jesus.

In fact, Jesus tells us multiple times about who he is, and how he can provide us with spiritual food. Jesus taught, “Most certainly, I tell you, it wasn’t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven, and gives life to the world” (John 6:32-33).

Jesus explained, “I am the bread of life. Whoever comes to me will not be hungry, and whoever believes in me will never be thirsty” (John 6:35).

And just so we really get this point, Jesus repeats this ever-important message a few verses later saying, “I am the bread of life. Your fathers ate the manna in the wilderness and they died. This is the bread which comes down out of heaven, that anyone may eat of it and not die. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh” (John 6:48-51).

These repetitive messages about Jesus giving us eternal spiritual food follow right after he has fed the multitudes physical food. The Bible talks about two different times that Jesus miraculously fed a large gathering of people. Jesus fed 5,000 men near Bethsaida (Matthew 14:13-21; Mark 6:30-44; Luke 9:10-16; John 6:115) and 4,000 men in the region of Gerasenes (Matthew 15:29-39; Mark 8:1-9). In the first feeding, the region was Jewish and there were 12 baskets of leftovers symbolizing the 12 tribes of Israel while in the second feeding, the region was Gentile and there were seven baskets of leftovers symbolizing completeness and the seven days of creation (Harvey). The good news is that Jesus came to feed everyone!

Since Jesus was certainly afflicted and suffered greatly when He died on the cross for our sins, and we are now like Him, it may be more appropriate to translate the bread of affliction in Deuteronomy 16:3 as the bread of His affliction (Parsons). If we are joining Jesus since we have been transformed by His righteousness, then eating unleavened bread is something that we get to do. It is an honor for us to partake of this kind of bread! The focus should be on us celebrating Jesus, and that He has delivered us rather than the suffering that happened in the past.

In fact, there is a supernatural blessing that comes from eating unleavened bread during the Feast of Unleavened Bread. The amount of bread we consume during this feast is symbolic of how much we want of Jesus in the upcoming year (McDonald, p50). Don’t you want more of Jesus?

Under the renewed covenant, we have the example of Jesus keeping the Feast of Unleavened Bread (Matthew 26:17, Mark 14:1, Luke 22:1). If we are going to follow Jesus, wouldn’t we want to do what He did?

Jesus raised the bar on keeping the Feast of Unleavened Bread when He taught on earth. Instead of just keeping the physical commands of not eating yeast for seven days, or having yeast in our homes, Paul told us how to spiritually approach the feast. “Therefore let’s keep the feast, not with the old yeast, neither with the yeast of malice and wickedness, but with the unleavened bread of sincerity and truth” (1 Corinthians 5:8).

If we can keep the physical and spiritual aspects of the Feast of Unleavened Bread, as well as all of His commands, then Jesus promises a reward: “He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it” (Revelation 2:17).

Feasting on Jesus is the greatest thing since (and before) sliced bread!

References a man Pilate claimed to be innocent and then had executed. About the only decent thing he did in the whole affair was to agree to let Joseph of Arimathea bury Yeshua’s body (John 19:38). During his questioning of Yeshua, Pilate rhetorically asked “what is truth” (John 18:38)? Sadly, he did not understand that Truth was standing before him.

All Bible verses are from Kingdom Life Version: Old and New Testaments with Text Notes and Words of Jesus in Red Letters, 1st Edition, Public Domain. Harvey, Ted. “What’s the Difference Between the Feeding of the 4,000 and the 5,000?” www.somersethillsbc.org, 15 November 2020. Web.

McDonald, Jr., Kelly. God’s Plan of Salvation in the Holy Days. Hungry Hearts Ministries, July 2015. Parsons, John J. “Unleavened Bread: Partaking of the Bread of His Affliction.” www.hebrew4christians.com. 15 November 2020. Web.

Webster, Noah. American Dictionary of the English Language. Webstersdictionary1828.com/ Dictionary/afflication, 15 November 2020, Web.

History has not been kind to Pontius Pilate. Philo of Alexandria, quoting Agrippa I, called attention to “his corruption,...insolence,...his habit of insulting people, his cruelty, and his continual murders of people untried and uncondemned, and his never-ending, gratuitous and most grievous inhumanity”.

(Johnnes Vos quoting from Philo, Legatio ad Galum). Though Philo is exaggerating here, Pilate did at times display the ruthlessness that was a highlight of the Roman governmental system. His handling of the charges brought against Yeshua showed the misuse of his power of life and death over people. It was not the first such incident. It would not be the last. Eventually it would lead to his recall to Rome, the stripping of his power and influence, and the condemnation of history.

As noted above an archaeological finding of an inscription that mentions Pilate’s name was discovered at Caesarea Maritima. The rough translation with missing parts in brackets reads: “[Po]ntius Pilate, [pref]ect of Jud[e]a, [made and d]e[dicated] Tiberieum to the [divine August]us.” This inscription was a dedication plaque to a building apparently known as the Tiberieum. The stone was later found by archaeologists in the old Herodian theater that had been remodeled to hold nautical games. It was being used as a step embedded in a staircase. Thus this recycling fortuitously preserved the inscription to show the historicity of a prominent Bible figure and to clarify his governmental position as that of prefect.

New American Standard Bible. Hebrew-Greek Key Word Study Bible. Chattanooga, Tennessee, 2008.

Notley, R.Steven.” Pontius Pilate: Sadist Or Saint.” Biblical Archaeological Review, July/August, 2017.

Vos, Johnnes G. “Pontius Pilate.” The Zondervan Pictorial Encyclopedia Of The Bible. Vol 4. Grand Rapids, Michigan, 1976.

Whiston, William trans. Josephus, Complete Works. Grand Rapids, Michigan, 1960.

I’m thankful for my Savior Who conquered sin and the grave. Rewarded eternal life! I praise my dear Yeshua, Tasting the bread of freedom: Matzah.

I am thankful for my Christ Who freed me from slavery. The chains of sin are broken! I revere my Yeshua, Eating the bread of freedom: Bread sans yeast.

I am thankful for my Lord Who rested from Your labor. Your Sabbath reigns forever! I glorify Yeshua, Consuming bread of freedom: Unleavened bread.

By: Deaconess Sarah Raynor

I am thankful for my God Who removes heavy burdens. Your yoke is easy and light! I celebrate Yeshua, Enjoying bread of freedom: Spiritual manna.

I am thankful for my Priest Who heals my sickness and pain. Transformed by Your righteousness! I magnify Yeshua, Savoring bread of freedom: My abundant portion.

I am thankful for my King Who teaches Your perfect Law. Great shalom is in Your truth! I proclaim my Yeshua, Chewing on bread of freedom: Provision by providence.

I’m thankful for my Bridegroom Who is my hope and my light. My spirit is one with You! I honor my Yeshua, Feasting on bread of freedom: