Roman Authority Encounters with Jesus

 

Celebrity status of Jesus of Nazareth quickly spread throughout the area. Inevitably the news of his famous miraculous healing abilities would extend outside of Judea.[1]

Many people, including those who were not Jewish, trusted enough in what they had heard or witnessed that they too believed Jesus could help them — including some Romans.

Run out of Nazareth, Jesus had proclaimed in a local synagogue that he is the fulfillment of Isaiah’s prophecy foretelling of the arrival of the Messiah.[2] Soon after that, Jesus delivered the celebrated sermon of the Beatitudes and made his new home in Capernaum.[3]

Approaching Jesus in Capernaum, a Roman military officer requested him to heal his beloved servant.[4] Original Greek text word hekatontarches used in both Matthew and Luke is most frequently translated as “centurion” although it is not the specific Greek word kenturion for “centurion.”[5]

Definition of hekatontarches is a generic reference to “an officer in the Roman army.”[6] Whether centurion rank or not, he was a high-ranking officer in the Roman military.

Not with him, the boy was still at the Roman’ officer’s home paralyzed, in terrible pain and near death. Recognizing a common trait they shared, the Roman officer saw that each had “authority” to command accordingly believing Jesus could heal his servant by merely commanding it:

MT 8:8-10: “Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. For I also am a man under authority, with soldiers under me; and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it. (NASB)

Marveling at the words of the Roman officer, Jesus told the crowd he had never seen such faith as this in Israel and told the Roman officer his servant would be healed just as he believed. At the time of the command of Jesus, it was confirmed the Roman officer’s servant was healed.[7]

MT 8:10, 13 “Now when Jesus heard this, He marveled and said to those who were following, ‘Truly I say to you, I have not found such great faith with anyone in Israel. Go; it shall be done for you as you have believed.’ And the servant was healed that very moment.” (NASB)

Next encounter with Roman authority in the Gospels was Procurator Pilate who served as the Roman government judge. For this scenario as part of this responsibility, he was tasked with weighing the charges leveled against Jesus by the Jewish leadership.

Previously, Caesar Augustus had issued a standing decree chiseled into a pillar of the Temple of Caesar to treat the Jews with moderation. Anyone who transgressed the decree would be severely punished.[9]

Appointed by Tiberius, Pilate had to perform a difficult balancing act to avoid drawing negative attention from Caesar. Tiberius committed to honor the decrees of his predecessor even though both viewed the Jews as troublesome.[8]

No friend of the Jews, Pilate had twice offended the Jewish nation, once by bringing Roman ensigns with effigies of Caesar into Jerusalem. Another time, he used the “sacred money” of the Jews to construct a Jerusalem aqueduct.

On the surface, it would seem to many that Pilate would relish being able to legally crucify a Jew, no less at the behest of the Jewish leaders under the accusation of insurrection and tax evasion.[10] Crucifixion of Jews was commonplace by the Romans, but case of Jesus was highly unusual.

Questioning Jesus privately, Pilate asked “Are You the King of the Jews?”[11] Jesus acknowledged that he is a King, but not one of this world.

Agreeing with the judgement of Galilee Tetrarch Herod, Pilate said, “I find no basis for a charge against him.” Continuing, the crowd pressed Pilate:

LK 23:15-16 “You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him.” (NASB)

Traditionally at the Passover, Rome would pardon a Jewish prisoner, thus Pilate represented a choice to the Jewish crowd – a robber, plunderer and murderer named Barabbas or Jesus called the Christ.[12] Shouting back, the crowd wanted Barabbas released.

Not having any crime to charge, Pilate asked what was to be done with Jesus?[13] Responding, the throng yelled, “crucify him.”

Pilate pushed back on the mob’s demands again asking, “Why, what evil has He done?”[14] Reaching the point he had no other choice to avoid a riot, Pilate made one more public statement to absolve himself of killing of an innocent man:[15]

MT 27:24 “So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, ‘I am innocent of this man’s blood; see to it yourselves.’” (NRSV)

Jewish religious leaders succeeded in getting what they sought, the execution of Jesus. Seeing the sign on the cross announcing the charge for which Jesus was being crucified, they disliked the sign’s verbiage.

Written in the three prevalent languages of Judea – Latin, Arabic and Greek – it read, “Jesus of Nazareth, the king of the Jews.”[16] Complaining to Pilate, the Jewish leaders wanted him to add “he said” to the sign, but Pilate refused.

Lastly was the Roman centurion, kenturion in the Greek text, who became a central figure in charge of the execution squad at the crucifixion of Jesus.[17] The sun failed, the earth quaked and hearing the final words of Jesus, the hardcore Roman centurion made an excited utterance at the death of Jesus:[18]

“Truly this was the Son of God!”

Joseph of Arimathea approached Pilate to ask for the body of Jesus, but Pilate was surprised that Jesus was already dead. Confirmed by the centurion that Jesus was dead, Pilate approved the release of the body of Jesus to Joseph.[19]

Arriving at three different conclusions, one Roman military commander recognized the authority of Jesus to miraculously heal; another serving as a Roman judge found no guilt in Jesus; and the Roman centurion in charge of his crucifixion exclaimed Jesus was truly the Son of God.

Not Disciples, followers of Jesus or even Jew, do the statements and actions by these Roman officials add credibility to  the Gospel’s proclamation that Jesus is the Messiah?

 

Updated January 5, 2024.

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REFERENCES:

[1] Matthew 4:24-25.
[2] Isaiah 61:1-2; Matthew 4:13; Luke 4:16-30.
[3] Matthew 5-7, 8:5; Luke 7:1.
[4] Matthew 8:5-6; Luke 7:2-10.
[5] Mark 15:44. kenturion <2760> Net.Bible.org. n.d. <http://classic.net.bible.org/strong.php?id=2760>  “G2760.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/2760.html> CR Luke 23.47.
[6] hekatontarches <1543> Net.Bible.org. <http://classic.net.bible.org/strong.php?id=1543>  “G1543.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/1543.html>
[7] CR Luke 7:10.
[8] Josephus, Flavius. Antiquities of the Jews. Book XVIII, Chapter III.1-2. n.d. <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=Augustus&f=false>  Josephus, Flavius. Wars of the Jews. Book II, Chapter IX.3-4. n.d. <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=Augustus&f=false>  Calmet, Augustin. Calmet’s Great Dictionary of the Holy Bible. Pilate. 1813. <https://books.google.com/books?id=FgM2AQAAMAAJ&pg=PP305&lpg=PP305&dq=Pilate+banished,+Vienne&source=bl&ots=fIZ2ZHY3xl&sig=ACfU3U101WIrN_RVsnslwXcQIHIdEdILGw&hl=en&sa=X&ved=2ahUKEwiJxYrQpYbnAhUJOisKHZ5HB1gQ6AEwEHoECAoQAQ#v=onepage&q=Pilate%20banished%2C%20Vienne&f=false>
[i9] Josephus, Flavius. Antiquities. Book XVI, Chapter VI.2.
[10] Luke 23:2-5, 22; John 18:37; 19:12.
[11] Matthew 27:11; John 18:33.
[12] Matthew 27:15-21; Mark 15:6-11; John 18:39-40. CR Luke 23:18-19.
[13] John 18:38-40.
[14] Matthew 27:23.
[15] Matthew 27:24; Mark 15:15; Luke 23:22; John 19:1.
[16] John 19:19-22. CR Matthew 27:37; Mark 15:26; Luke 23:38.
[17] Mark 15:44. kenturion <2760> Net.Bible.org. n.d. <http://classic.net.bible.org/strong.php?id=2760>  “G2760.” Lexicon-Concordance Online Bible. n.d. <http://lexiconcordance.com/greek/2760.html>  CR Luke 23.47.
[18] Amos 8:9-10; Matthew 27:54; Mark 15:39.
[19] Mark 15:44-45. CR Matthew 27:58; Luke 23:52.

Pilate – the Story Behind the Story

 

Pilate will be forever known as the Roman Procurator who condemned Jesus of Nazareth to be crucified.[1] Why he made this judgement defies sensible logic considering Pilate himself and Herod the Tetrarch, son of King Herod, both found Jesus guiltless of any crime.

In the case of Pilate and Jesus, the politics were much deeper than conveyed in the Gospel accounts which primarily focused on the political pressures from the Jewish leadership.[2] Roman influences were just as much, if not more, a significant factor.[3]

Roman politics were no different than they are today, except perhaps for the deadly endgame objective to totally eliminate the opponent, often by death – including Caesars.[4] Each government official had to try to avoid the pitfalls that came with authority, quite commonly from blood relatives and spouses.[5]

Only two Procurators were sent to Judea by Tiberius Caesar during his 22-year reign. Gratus was first to be sent to Jerusalem serving Rome as Procurator for 11 years.

One of Gratus’ noteworthy last actions was to appoint Joseph Caiaphas as High Priest. Pontius Pilate followed as the second Roman Procurator sent by Tiberius serving 10 years.[6]

Insights to the thinking and behaviors of Tiberius Caesar are key to understanding what drove the actions and behaviors of Pilate. What affected the Caesar’s reaction to various scenarios included his view of the Empire past and present; what he deemed to be important; and his temperament.

Highly regarding the policies and decrees of his predecessor, Caesar Augustus, Tiberius said, “I who respect as law all his actions and sayings.”[7] Highlighting this, Tiberius was once observed sacrificing to the Divine Augustus.[8]

Jews were to be treated with moderation by decree of Augustus.[9] In fact, the decree was chiseled into a pillar in the Temple of Caesar in Rome granting the Jews certain liberties – anyone who transgressed it was to be severely punished:[10]

“Cesar Augustus, High Priest, and Tribune of the people ordains thus: …the Jews have liberty to make use of their own customs, according to the law of their fathers, as they made use of them under Hyrcanus the High Priest of Almighty God; and that their sacred money be not touched, but be sent to Jerusalem; and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath-day, nor on the day of the preparation to it, after the ninth hour… And if any one transgress any part of what is above decreed, he shall be severely punished.”

Backing up his words, Augustus received a complaint by the Jews against Ethnarch Archelaus, a ruling heir of King Herod. Archelaus was banished to Vienna by Augustus who took away his wealth for treating the Jews harshly.[11]

No doubt Pilate was aware of how Tiberius desired to follow the examples of Augustus and the fate of Archelaus. Ruthless as a ruler, as time went on the level of depravity and cruelty by Tiberius was on full display.[12]

Tacitus called it a “cruel temper” surmising absolute power perverted the actions of Tiberius.[13] Josephus described Tiberius as having an “intractable” temper, a “tyrant.”[14]

Regardless of the view of the Jews by Augustus, at heart Tiberius believed religious beliefs of the Jews to be “superstitions” and banned them from the city of Rome. An example, Jews in military service were assigned “to provinces of a less healthy environment.”[15]

Walking a fine line, Pilate had to separate what Tiberius deemed a superstitious religion from the treatment of the people of Judea. The risk – if a report got back to Caesar that Pilate had mistreated the Jewish people, bad things could happen…thus was the authoritative profile of the ruler Pilate served.

Pilate first provoked the Jews by moving his Roman troops from Caesarea to Jerusalem “to abolish the Jewish laws.” During the night, Roman ensigns with effigies of Caesar were brought into the city violating Jewish law prohibiting the images.[16]

Rebellion ensued with thousands of Jews petitioning Pilate to remove the images. In front of Pilate, Jewish zealots prostrated themselves on the ground pulling back their hair to expose their necks for the sword. Taken aback, Pilate removed the ensigns.

Next incitement, Pilate announced the construction of a Jerusalem aqueduct to be paid using the “sacred money” of the Jews. Protests again ensued by tens of thousands of Jews who cast insults at the crier who made the announcement.

Addressing the crowd himself, more aspersions were now hurled at Pilate who took offense. Planning for this likelihood, the Procurator had Roman soldiers dress in disguise and mingle in the crowd.[17]

Giving the signal, the soldiers reacted and pulled out daggers wounding and killing many of the unarmed protesters. No action was taken by Tiberius and Pilate remained as Procurator.

According to Luke 3:1, Jesus began his ministry in the 15th year of Tiberius meaning that Pilate was entering his fifth year as Procurator when the ministry of Jesus began. After a 3-year ministry, it reckons that Pilate was about in his 8th year as Procurator when Jesus was delivered to him to be judged.

By now, Tiberius was a seasoned Caesar in his 18th year of rule with his cruelties being well-known. With a long track record of the Emperor to consider, Pilate had to ponder the risks that came with working for a tyrant who was feared even by Roman citizens.

During the famed ministry of Jesus of Nazareth and with Pilate in Jerusalem, it set the two on an inevitable collision course. In the next sequence of incidents with the Jews, Josephus wrote:

“Now there was about this time Jesus, a wise man…”

“…Pilate, at the suggestion of the principal men among us, had condemned him to the cross…” – Josephus [18]

After holding their own trial for blasphemy and rendering a verdict of guilty, the Jewish leadership brought Jesus to Pilate for Roman judgement under the accusation of insurrection and tax evasion. As the Roman authority in Judea, the Procurator had little choice but to deal with the situation.[19]

Directly asking Jesus if he is a king, Jesus admitted it to Pilate, just not a King of this world. Perplexed, Pilate sent Jesus to be judged by Galilee Tetrarch Herod Antipas who just happened to be in Jerusalem at that time.

Neither Tetrarch Herod nor Procurator Pilate found any guilt in Jesus for insurrection or incensus against Rome despite Jesus admitting to Pilate that he is a King.[20] Announcing his decision, Jewish reaction was raucous shouting for Jesus to be crucified.

Compelling him to wash his hands of the contrivance, Pilate proclaimed to the crowd of Jews, “I am innocent of this man’s blood.”[21] Jesus was then sentenced to be crucified.

Was Pilate’s decision to have Jesus crucified the result of political fears of the Jews and Tiberius Caesar as the Gospel of John alluded or was it part of a divine Messiah plan where an innocent man was to be crucified – or maybe both?[22]

 

Postscript: Pilate, too, was caught in the spiderweb of Jewish-Roman politics. About two years later, the Samarians lodged a complaint against Pilate for his abuses of them to Vitellius, Roman provincial governor of Syria. Vitellius removed both Pilate and Caiaphas from their positions sending Pilate to Rome to be judged by Tiberius, but the Caesar was murdered while he was enroute.[23] Tradition holds that Pilate, like Archelaus, was banished to Vienna by Caius, better known as Caligula.[24]

 

Updated December 6, 2023.

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REFERENCES:

[1] Josephus, Flavius.  Antiquities of the Jews.  Trans. and commentary, William Whitson.  The Complete Works of Josephus. 1850. Book XVIII, Chapter III.3. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>  Tacitus, Gaius Cornelius. The Annals. 109 AD. Books XV.44. <http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Tacitus/Annals/15B*.html> Lucian of Samosata.  “The Death of Peregrine.” The Works of Lucian of Samosata. Volume IV. 1905. p 82. <http://www.sacred-texts.com/cla/luc/wl4/wl420.htm>  “Pontius Pilate Biography.” TheFamousPeople. photo. n.d. <https://images.search.yahoo.com/yhs/search;_ylt=AwrEfjiRA0djwjcA1lUPxQt.;_ylu=Y29sbwNiZjEEcG9zAzEEdnRpZAMEc2VjA3BpdnM-?p=pontius+pilate+images&type=sdff_9527_FFW_ZZ&hsimp=yhs-3&hspart=iba&grd=1&ei=UTF-8&fr=yhs-iba-3#id=0&iurl=https%3A%2F%2Fwww.thefamouspeople.com%2Fprofiles%2Fimages%2Fpontius-pilate-1.jpg&action=click
[2] Matthew 27; Mark 15; Luke 23; John 18.
[3] John 19:12. CR Luke 23:24. Smith, Murray J. “The Political Context of the Gospels.” Academia. 2010.  pp 98-100. <file:///C:/Users/KIM_VO~1/AppData/Local/Temp/The_Political_Context_of_the_Gospels.pdf
[4] Tacitus, Gaius Cornelius. The Annals. Books I, VI.  “Julius Caesar.” Encyclopædia Britannica. 2020.
<https://www.britannica.com/biography/Julius-Caesar-Roman-ruler> “Tiberius.” Encyclopædia Britannica. 2020. <https://www.britannica.com/biography/Tiberius/Reign-as-emperor>
[5] Josephus. Antiquities. Book XVII, Chapter XIII. 2, 5; Book XVIII, Chapter VI.6-7, 10. Josephus. Wars. Book II, Chapter 9.5  Tacitus. Annals. Books II, XV. Suetonius (C. Suetonius Tranquillus or C. Tranquillus Suetonius).  Suetonius (C. Suetonius Tranquillus or C. Tranquillus Suetonius). The Lives of the Twelve Caesars. Tiberius, #50, 51, 52.< http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Suetonius/12Caesars/home.html>
[6] Josephus. Antiquities. Book XVIII, Chapter II.2; VI.5 “Valerius Gratus.” Encyclopedia.com. 2019. <https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/valerius-gratusdeg>  Carrier, Richard C. “Herod the Procurator:  Was Herod the Great a Roman Governor of Syria?” 2011. pp 34-37. <https://www.academia.edu/1203990/Herod_the_Procurator_Was_Herod_the_Great_a_Roman_Governor_of_Syria?email_work_card=view-paper
[7] Tacitus. Annals. Book IV.  Strabo. Geography. 6.4. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0198:book=6:chapter=4&highlight=tiberius>
[8] Tacitus. Annals. Book IV.
[9] Josephus. Antiquities. Book XVII, Chapter XIII. 2.
[10] Josephus, Flavius. Antiquities of the Jews. Book XVI, Chapter VI.2. n.d <https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=Augustus&f=false>
[11] Josephus. Antiquities. Book XVII, Chapter XIII. 2, 5.  Bunson, Matthew.  Encyclopedia of the Roman Empire. “Herod Antipas.” 2002. <https://archive.org/details/isbn_9780816045624>  Bunson, Matthew.  Encyclopedia of the Roman Empire. “Jerusalem.” 2002. <https://archive.org/details/isbn_9780816045624>
[12] Suetonius. The Lives of the Twelve Caesars. Tiberius, #49, 50, 55, 59, 61, 62, 66, 67.
[13] Tacitus. Annals. Book VI.
[14] Josephus. Antiquities. Book XVIII, Chapters II.4, VI.5.
[15]  Suetonius. “Tiberius.” #36.
[16] Josephus. Antiquities. Book XVIII, Chapter III.1.  Josephus. Wars. Book II, Chapter IX.3.  Calmet, Augustin. Calmet’s Great Dictionary of the Holy Bible. Pilate. 1813. <https://books.google.com/books?id=FgM2AQAAMAAJ&pg=PP305&lpg=PP305&dq=Pilate+banished,+Vienne&source=bl&ots=fIZ2ZHY3xl&sig=ACfU3U101WIrN_RVsnslwXcQIHIdEdILGw&hl=en&sa=X&ved=2ahUKEwiJxYrQpYbnAhUJOisKHZ5HB1gQ6AEwEHoECAoQAQ#v=onepage&q=Pilate%20banished%2C%20Vienne&f=false>
[17] Josephus. Antiquities. Book XVIII, Chapters III.2.  Josephus. Wars. Book II, Chapter IX.4.  Calmet, Augustin. Calmet’s Great Dictionary of the Holy Bible. Pilate.
[18] Josephus. Antiquities. Book XVIII, Chapters III.3.
[19] Matthew 27; Mark 15; Luke 23; John 18.
[20] Luke 26:6-12.  Bunson, Matthew. Encyclopedia of the Roman Empire. “Herod Antipas.” 2002. <https://archive.org/details/isbn_9780816045624>  Tarwacka, Anna. “The consequences of avoiding census in Roman law.” 2013. <https://www.academia.edu/5525859/The_consequences_of_avoiding_census_in_Roman_law
[21] Matthew 27:24-26; Mark 15:11-15; Luke 23:20-25; John 19:4-15.
[22] John 19:12. Josephus. Antiquities. Book XVIII, Chapters III.1.
[23] Josephus. Antiquities. Book XVIII, Chapters III.3, IV.2.
[24] “Caius Caesar Augustus Caligula.” Jewish Virtual Library. 2008. <https://www.jewishvirtuallibrary.org/caius-caesar-agustus-caligula>  Cohen, Jennie. “7 Things You May Not Know About Caligula.” History.com. 2012. <https://www.history.com/news/7-things-you-may-not-know-about-caligula>  Smith, William, ed. Dictionary of Greek and Roman. “Vienna.” n.d. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0064:entry=vienna-geo&highlight=pilate