Pontius Pilate

"Pilate" redirects here. For other uses, see Pilate (disambiguation).

Pontius Pilate
Pontius Pilatus
Ecce Homo ("Behold the Man"), Antonio Ciseri's depiction of Pilate presenting a scourged Jesus to the people of Jerusalem
5th Prefect of Judaea
In office
c. 26 AD – 36 AD
Appointed byTiberius
Preceded byValerius Gratus
Succeeded byMarcellus
Personal details
NationalityRoman
SpouseUnknown[a]
Known forPilate's court

Pontius Pilate[b] (Latin: Pontius Pilatus; Greek: Πόντιος Πιλᾶτος, romanized: Póntios Pilátos) was the fifth governor of the Roman province of Judaea, serving under Emperor Tiberius from 26/27 to 36/37 AD. He is best known for being the official who presided over the trial of Jesus and ultimately ordered his crucifixion.[7] Pilate's importance in Christianity is underscored by his prominent place in both the Apostles' and Nicene Creeds. Because the gospels portray Pilate as reluctant to execute Jesus, the Ethiopian Orthodox Tewahedo Church believes that Pilate became a Christian and venerates him as both a martyr and a saint, a belief which is historically shared by the Coptic Church,[8] with a feast day on 19 or 25 June, respectively.

Although Pilate is the best-attested governor of Judaea, few sources regarding his rule have survived. Nothing is known about his life before he became governor of Judaea, and nothing is known about the circumstances that led to his appointment to the governorship.[9] Coins that he minted have survived from Pilate's governorship, as well as a single inscription, the so-called Pilate stone. The Jewish historian Josephus, the philosopher Philo of Alexandria, and the Gospel of Luke all mention incidents of tension and violence between the Jewish population and Pilate's administration. Many of these incidents involve Pilate acting in ways that offended the religious sensibilities of the Jews. The Christian gospels record that Pilate ordered the crucifixion of Jesus at some point during his time in office; Josephus and the Roman historian Tacitus also record this information.

According to Josephus, Pilate was removed from office because he violently suppressed an armed Samaritan movement at Mount Gerizim. He was sent back to Rome by the legate of Syria to answer for this incident before Tiberius, but the emperor died before Pilate arrived in Rome.[10][11] Nothing is known about what happened to him after this event. On the basis of events which were documented by the second-century pagan philosopher Celsus and the Christian apologist Origen, most modern historians believe that Pilate simply retired after his dismissal.[12] Modern historians have differing assessments of Pilate as an effective ruler: while some believe that he was a particularly brutal and ineffective governor, others believe that his long time in office implies reasonable competence. According to one prominent post-World War II theory, Pilate's mistreatment of the Jews was motivated by antisemitism, but most contemporary historians do not accept this theory.[13]

In Late antiquity and the Early Middle Ages, Pilate became the focus of a large group of New Testament apocrypha expanding on his role in the gospels, the Pilate cycle. Attitudes split by region: in texts from the Eastern Roman Empire, Pilate was portrayed as a positive figure. He and his wife are portrayed as Christian converts and sometimes martyrs. In Western Christian texts, he was instead portrayed as a negative figure and villain, with traditions surrounding his death by suicide featuring prominently. Pilate was also the focus of numerous medieval legends, which invented a complete biography for him and portrayed him as villainous and cowardly. Many of these legends connected Pilate's place of birth or death to particular locations around Western Europe, such as claiming his body was buried in a particularly dangerous or cursed local area.

Pilate has frequently been a subject of artistic representation. Medieval art frequently portrays scenes of Pilate and Jesus, often in the scene where he washes his hands of guilt for Jesus's death. In the art of the Late Middle Ages and the Renaissance, Pilate is often depicted as a Jew. He plays an important role in medieval passion plays, where he is often a more prominent character than Jesus. His characterization in these plays varies greatly, from weak-willed and coerced into crucifying Jesus to being an evil person who demands Jesus's crucifixion. Modern authors who feature Pilate prominently in their works include Anatole France, Mikhail Bulgakov, and Chingiz Aitmatov, with a majority of modern treatments of Pilate dating to after the Second World War. Pilate has also frequently been portrayed in film.

  1. ^ Demandt 1999, p. 162.
  2. ^ Grüll 2010, p. 168.
  3. ^ Hourihane 2009, p. 415.
  4. ^ Olausson & Sangster 2006.
  5. ^ Milinovich 2010.
  6. ^ Jones 2006.
  7. ^ Bond 1998, p. 201.
  8. ^ Carter 2003, p. 11; Grüll 2010, p. 167; Luisier 1996, p. 411.
  9. ^ Schwartz 1992, p. 398; Lémonon 2007, p. 121.
  10. ^ Demandt 2012, p. 63.
  11. ^ Rogers, Guy MacLean (2021). For the Freedom of Zion: the Great Revolt of Jews against Romans, 66-74 CE. New Haven: Yale University Press. pp. 75–76. ISBN 978-0-300-24813-5.
  12. ^ Maier 1971, p. 371; Demandt 2012, pp. 92–93.
  13. ^ Bond 1998, p. 22; Carter 2003.


Cite error: There are <ref group=lower-alpha> tags or {{efn}} templates on this page, but the references will not show without a {{reflist|group=lower-alpha}} template or {{notelist}} template (see the help page).