Matthew 27:11-26 The Fifth Prefect: Suffered Under Pontius Pilate
The Creed
We are doing a series of sermons based on the Apostles’ Creed. Through the season of Lent, and then also for several weeks after Easter, we are going line by line through this ancient confession of faith that has been used by Christians across the centuries and across the continents.
So before I begin, I’d like to invite you to stand and we will confess our faith together:
Christians, what do you believe?
I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, his only Son, our Lord.
He was conceived by the power of the Holy Spirit
and born of the Virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven,
and is seated at the right hand of the Father.
He will come again to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.
From the Pages of History
Pilate was a member of the Pontius family, known collectively as the Pontii. His family came from a region in central Italy known as the Samnium, a region that was originally resistant to the coup of Julius Caesar and the idea of an emperor.
By the time Pilate came of age, however, his family was thoroughly Roman. They were considered to be among the upper class of Roman society, belonging to an order known as the “equestrians,” second only in rank to the senators. It is likely that Pilate became a soldier at a young age.
Advancement in Roman society depended on patronage (then, as now, it was not always what you know but who you know). Pilate had a powerful sponsor in a man named Sejanus, commander of the Emperor’s personal guard. It was through the influence of Sejanus that Pilate was appointed prefect, or governor, of Judea in the year 26.
Pilate was the fifth person to hold this title. As prefect his main responsibilities were to command the Roman soldiers in his region (which numbered about 3000), collect Roman taxes, oversee Roman building projects, and serve as the supreme judge in the region.
History indicates that Sejanus was opposed to the Roman policy of accommodating the religious views of the Jews. In all other territories conquered by Rome, the expectation was that the conquered people would adapt a Roman lifestyle, but Judea was different. Sejanus didn’t see why.
And so Pilate’s tenure as prefect began with what must have been a deliberate act of provocation: Roman soldiers marched into Jerusalem flying standards embossed with figures of the emperor, a direct violation of the Jewish prohibition of images. It appears that Pilate was genuinely surprised at the strong reaction of the Jewish people, who protested en masse. When Pilate surrounded the crowds with soldiers, the Jews “bared their necks” to the sword. Not wanting to have to quell a riot on what was virtually his first day on the job, Pilate had the offending standards removed.
On another occasion, however, Pilate was not so reasonable. When the Jews protested his use of the temple treasury to fund an aqueduct building project, Pilate ordered his soldiers to infiltrate the crowd dressed as civilians with clubs under their robes. Then, on a prearranged signal, the soldiers drew their clubs and began to beat the protestors, killing many. It is possibly to this incident that Luke 13:1 is referring when it says that Pilate mixed the blood of Galileans with their sacrifices.
One ancient historian, Philo of Alexandria, describes Pilate as “a man of inflexible, stubborn and cruel disposition” and “a spiteful and angry person.” He was no friend of the people he governed.
In the year 31, however, the emperor Tiberius ordered the execution of Pilate’s sponsor, Sejanus. It appears Tiberius had a much more sympathetic view toward Jewish religious practices, and Pilate now found himself in a tenuous political position. It says something about his instinct for self-preservation that he managed to hold on to his position for another 5 years.
In the year 36, however, the Jews complained that he used excessive force in quelling a religious protest in Samaria and he was ordered back to Rome. The emperor Tiberius died before he could arrive, and Caligula took the throne. At that point, Pilate disappears from the pages of history. Perhaps Caligula allowed him to retire in peace, perhaps he was exiled to the south of France, there is even some speculation that he committed suicide. What is known for certain is that he was not allowed to return to his post in Judea.
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Now, everything I just told you about Pilate comes from non-Biblical sources. That is, we know quite a bit about Pilate from the historian Philo, who I mentioned; the Jewish historian Josephus; and he even gets a mention from the Roman historian Tacitus.
We even have a rock with his name on it. In 1961 archaeologists working in the area of Caesarea Phillipi uncovered a rock that reads: “This building - Tiberium By Pontius Pilatus Prefect of Judea Has been built.” It is believed that it was the cornerstone of some building, perhaps a temple, built in the Emperor’s honor.
All in all, it is quite a bit of information to have about someone who was essentially a mid-level bureaucrat who lived 2000 years ago. As a commentator I read this week said: it’s not like he was the governor of Texas, more like the governor of North Dakota.
My point is, we have solid historical evidence of Pontius Pilate. We know he was the fifth Roman prefect to govern in Judea, and we know the years he was there. He was a very real person.
Why in the Creed?
And, of course, his name shows up in the Apostles’ Creed.
The Creed is not very long. Only about 120 words in our English translation. And yet, two of those words are used to name this Roman prefect: “Pontius Pilate.”
That raises an obvious question: Why does this name show up in the Creed? Why does this cruel, vicious, political sycophant get a place in our confession of faith? This is one of the most important documents outside of the Bible in all of Christendom, why does Pilate get a place in it? Why doesn’t the Creed just say “he suffered…was crucified, died and was buried”? Wouldn’t that get across the important aspects of Jesus dying on our behalf? Why mention Pilate?
And here, I believe, is the answer: Pontius Pilate anchors the story of Jesus in history. The name of Pilate reminds us that Jesus was a real person, who lived in a real place and time, who interacted with real people outside the realm of religious story and legend. By naming Pilate, the Creed is reminding us that the gospel is not just about ideas; it is about God acting, and continuing to act, in the world of history.
You see, some people might not think the historicity of Jesus really matters. There is an idea out there that it is the story that counts. One view of religion—from the world of philosophy—says that every culture has its formative myths. A myth is a story that provides symbols for interpreting the world. And these philosophers look at all the religions in the world, and see that they all have these different stories, and they don’t really ask if the stories are true but just look at the stories to see how they shape and influence behavior.
So it is the story that counts. In fact, this is how some of those people I talked about last week can still consider themselves Christians. Remember, I talked about the modernists who wanted to take everything supernatural out of Christianity? They don’t believe in a Virgin Birth or in a Resurrection or any other miracles. And you might wonder, why even call yourself a Christian? And their answer would be that there is power in the story. That it doesn’t matter if it really happened, there are still principles and lessons to be learned from the story of Jesus.
To which the Creed says: “Nonsense!” The Creed, by including Pilate, is saying: “This really happened! This is God at work in the world! This isn’t just a nice idea, a “salvation myth”, this is history!”
So, what I want to do today is: I want to look real quickly at the story of Pilate in the Bible. I want us to see how the Bible portrays him, and for that we’ll look at Matthew 27. And then, after I say a few things about that, I want to give you three reasons the historicity of this story is important. Three reasons we should care that Jesus suffered in history. And for that I’ll touch on several other passages of scripture.
Jesus Before Pilate
So, first, let’s look at the story of Pilate and Jesus. Matthew 27:11:
11 Meanwhile Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?”
“You have said so,” Jesus replied.
12 When he was accused by the chief priests and the elders, he gave no answer. 13 Then Pilate asked him, “Don’t you hear the testimony they are bringing against you?” 14 But Jesus made no reply, not even to a single charge—to the great amazement of the governor.
One of the things that is clear in the story of Pilate and Jesus was that this was not a problem Pilate wanted. If Jesus was truly calling Himself the King of the Jews in a political sense, then He would have been committing treason against Rome and it would have been an open and shut case. But Pilate doesn’t see this as a revolution, he sees it as a religious confrontation among the Jews and he wants no part of it. Verse 15:
15 Now it was the governor’s custom at the festival to release a prisoner chosen by the crowd. 16 At that time they had a well-known prisoner whose name was Jesus Barabbas. 17 So when the crowd had gathered, Pilate asked them, “Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?” 18 For he knew it was out of self-interest that they had handed Jesus over to him.
There is not a historical record of this custom of releasing a prisoner outside of the Bible. But all four gospels mention it, including John’s gospel which is considered independent of the other three, and so it is generally considered to be factual. That Pilate would be willing to release a well-known insurrectionist like Barabbas gives you a sense of how badly he wanted to be done with the Jesus problem. Verse 19:
19 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.”
Matthew is the only gospel that mentions this dream from Pilate’s wife. It is another indication that Pilate sees no actual reason to condemn Jesus. Verse 20:
20 But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed.
21 “Which of the two do you want me to release to you?” asked the governor.
“Barabbas,” they answered.
22 “What shall I do, then, with Jesus who is called the Messiah?” Pilate asked.
They all answered, “Crucify him!”
23 “Why? What crime has he committed?” asked Pilate.
But they shouted all the louder, “Crucify him!”
24 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!”
Here is where the political nature of Pilate’s character emerges. He believes Jesus to be innocent, but he is not interested in antagonizing the Jewish people. Remember, Sejanus his patron is dead; and the emperor appears to be looking for a reason to get rid of him. In John’s gospel, the Jewish Authorities even remind him of this fact when they say: “If you let this man go, you are no friend of Caesar.” (John 19:12) He doesn’t believe Jesus deserves to die, but he’s not about to lose his job to save the life of a Jewish man he doesn’t particularly care about. So, verse 25:
25 All the people answered, “His blood is on us and on our children!”
26 Then he released Barabbas to them. But he had Jesus flogged, and handed him over to be crucified.
A lot of people were responsible for Jesus’ death. Ultimately you and I and every person who ever lived is responsible for Jesus’ death. But it was at the command of Pilate that Jesus was hung on a cross.
What the Bible tells us about Pilate seems to match what the rest of history tells us about him. He was a political flunky who cared little for the people he governed. And he wasn’t afraid to crack a few eggs in order to get an omelet made.
So now, let me give you three reasons it is important that we can anchor Jesus’ suffering and death in history. Three reasons we should care that Jesus suffered in history.
You Will Know it is Time to Turn the Page…
First, Christianity is truth, not a fable. Knowing that Jesus suffered under Pontius Pilate tells us that there is more going on here than just a good story. This really happened.
When I was a kid, one of my favorite toys was a little, portable record player. I had this record player in a case that snapped shut and it had the arm with the needle in it and I could haul it around and play records on it—it was like a really clunky Sony walkman. And I had this box of read-along records. I think it was called the Golden Treasury of Stories or something like that. And there were like 64 storybooks and records that were supposed to be the greatest 64 children’s stories. The Little Engine that Could was in there, and Rumpelstiltskin, and Peter Pan.
I loved those stories. The way it would work is you would put the record on the record player, and this voice would come on and say: “This is the story of the Little Engine that Could. You can read along with me in your book. You will know it is time to change the page when the Little Engine sounds its horn, like this…” And then there would be a sound effect that would go with each story. The Little Engine would toot his horn, Rumpelstiltskin would drop coins into his bag, Hansel and Gretel would eat a piece of candy, and so on. I pretty much learned how to read with those books.
But, here’s the thing. In that collection of 64 stories were two stories from the Bible: David and Goliath, and Noah’s Ark. I didn’t realize it at the time, but that wasn’t good. Here were all these stories that were obviously fictitious—I mean everybody knows that train engines don’t talk—and then there were two stories from the Bible mixed in with all the rest. It was like the people who put that collection together said: “Here are stories that kids should know, stories that teach good moral lessons like believing in yourself or being brave, and here are some stories from the Bible that fit right in.”
Whether the stories were things that had truly happened didn’t matter, the point of a fable is the lesson you learn. But by including those Bible stories, the read along record people were essentially saying that the Bible stories are like all the other stories, like a Brothers Grimm Fairy Tale or a Mother Goose Nursery Rhyme. In essence, they were all the same. They were all fables. Myths.
But the Bible does not present itself that way. The stories the Bible tells are not just stories, they are history. They are things that happened to real people, with a real God acting in real place and time.
The Apostle Peter was one of Jesus’ closest followers when Jesus was on earth, and then after Jesus went back to heaven Peter became the first leader of the Christian Church. In one of his letters, Peter says this:
16 For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty. (2 Peter 1:16)
Don’t put the story of Jesus into the same category of the Greek legends about Hercules and Odysseus, Peter says. Don’t think that this is just the product of some clever writer’s imagination. Peter was an eyewitness. He saw Jesus with his own eyes.
This isn’t fiction. It’s not a fable.
So don’t think Christianity is just one of any number of myths that you can pick and choose from to form your world—some people want to live by the myth of Christianity, some want to live by the myths of Native American culture, some want to live by the myth of Star Wars—Christianity does not belong in those categories. The story of Jesus is history. The question is whether you believe those historic events have the significance the Bible says they have.
If You Don’t Know, It’s Gonna Be Kind of Hard to Explain
Second, Christianity is NOT a blind leap of faith. Knowing that Jesus suffered under Pontius Pilate means that we can investigate the story for ourselves. We don’t have to shut our minds off.
The year 2000 was a Presidential Election year. It’s the year George W. Bush was elected President. And during that campaign cycle—when it was still primary season—they had a Republican debate and the candidates were asked to name an influential political philosopher. When they got to W, he said: “Jesus, because he changed my heart.”
I remember watching the debate, and thinking that was a pretty bold thing to say. Bush was very open about his Christianity. But when the moderator followed-up and asked him to elaborate, I was disappointed with his answer. He gave that little chuckle that he became so famous for (and Will Ferrell made a lot of money off of) and then he said: "If they don't know, it's going to be hard to explain.”
I was disappointed in that answer, because it confirmed something a lot of people seem to think. There’s this idea out there that faith is something that you either have, or you don’t. And how you come to faith has everything to do with the Holy Spirit and nothing to do with your own mind. The way some people talk, it’s like God comes along and hits you upside the head, or sprinkles you with some Spirit dust, and then you can believe.
But the Bible does not say that believing in Jesus is just a matter blind faith. In fact, the Bible tells the story of Jesus in a way that invites us to investigate it for ourselves. Again, it’s not just a fable. Jesus suffered under Pontius Pilate. That’s a verifiable fact. You can check out the sources for yourself.
Take Luke, for example. Luke was a travelling companion of Paul, in Colossians 4:14 Paul refers to him as “the beloved physician,” and he wrote both the Gospel of Luke and the book of Acts. And at the beginning of his gospel, he tells us what he is trying to do. Luke 1:1-4:
Many have undertaken to draw up an account of the things that have been fulfilled among us, 2 just as they were handed down to us by those who from the first were eyewitnesses and servants of the word.3 With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, 4 so that you may know the certainty of the things you have been taught.
Luke says he isn’t the first to draw up an account of the life of Jesus, so there are other writings out there that he is looking at. He wasn’t an eyewitness to Jesus himself, but he has been careful to investigate everything from the beginning.
In other words, he talked to the witnesses. He checked the sources. He’s done thorough and careful research.
And so it is Luke who tells us that it was the census taken under Caesar Augustus that caused Mary and Joseph to travel to Bethlehem (Luke 2:1). And it was in the 15th year of Emperor Tiberius—while Pilate was governor of Judea—that Jesus began his public ministry (Luke 3:1). And throughout his gospel and the book of Acts there are references to historical events and figures that mark what is happening. “Check it out,” Luke is saying, “this is real history.”
You don’t have to check your brain at the door to become a Christian. A few years ago a movie came out called The Case for Christ. It’s the true story of how a journalist named Lee Strobel dug into Christianity because he wanted to prove it was wrong, but the deeper he dug the more he found it was good history. He became a Christ-follower, but it was not a leap of blind faith.
Once for All
Then, third, Jesus paid it all. Knowing that Jesus suffered under Pontius Pilate means that Jesus’ death was a real payment for our sins. Jesus’ death has meaning for us.
For this we need to turn to the book of Hebrews. Hebrews 9:23-28:
23 It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these.
Stop there a second. The author of Hebrews is talking about the Old Testament tabernacle, and how it was an earthly symbolization of heaven. The Most Holy Place represented the place where God was, and everything about the tabernacle emphasized that sinful humans cannot approach God without the proper sacrifice and shedding of blood. So everything in the tabernacle needed to be sprinkled with blood. But now, the author says, Christ changes that…
24 For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence. 25 Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own.26 Otherwise Christ would have had to suffer many times since the creation of the world. But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself.27 Just as people are destined to die once, and after that to face judgment, 28 so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.
Notice especially verse 26. If the story of Jesus were just a fable, just a formative myth to teach us important lessons about love and sacrifice, then Christ would have to suffer many times since the creation of the world. But, verse 26 says, “he has appeared ONCE FOR ALL at the culmination of the ages to do away with sin by the sacrifice of himself.”
Because Jesus appeared in history. Because he was a real person who lived in a real place at a definite time in the story of creation—because he suffered under Pontius Pilate, a verifiable fact in history—then His death was sufficient to do away with sin once for all.
It’s not just a nice story. Jesus: conceived by the power of the Holy Spirit—so He was the true Son of God who lived without any sin of His own to pay for—and born to the Virgin Mary—so He was truly man who could substitute Himself for human beings; really suffered, was crucified, died and was buried. It happened.
And when He died, His sacrifice did something the sacrifice of millions upon millions of sheep and goats could never do. It did away with sin.
This is transactional.
We understand that there is a holy God who demands justice in His universe. That means sins must be paid for.
And we understand that we are all sinners. We all owe a debt to God. So we need that debt to be paid.
There has to be a transaction.
And in the death of Jesus, that transaction took place.
We never have to wonder if our sins have really been paid for. We never have to wonder if the debt has been paid off. Jesus suffered under Pontius Pilate. He was sacrificed once for all to take away the sins of many people.
It’s verifiable history.
It’s a fact.
