Pilate

PILATE, or Pontius Pilate. It is not known what Family or Country he was of, but it is believed he was of Rome, or at least of a Italy. He was sent to govern Judea in the Room of Gratus, in the Year 26 or 27 of the vulgar Era. He govern’d this Province Joseph. Antiq. l. 1. c. 5. p. 624.for ten Years, from the twelfth or thirteenth Year of Tiberius, to the twenty-second or twenty-third Year of the same Emperor. Pilate was a Man of an impetuous and obstinate Temper, who disturb’d the Repose of Judea, and gave occasion to the Troubles and Revolt that follow’d after. Having sent his Troops from Cesarea to Jerusalem, in order to pass the Winter in this City, he caus’d at the same time his Ensigns to be carry’d, on which were the Images of the Emperor; Ant. l. 18. c. 4. & de bello, l. 2. c. 14.whereas the other Governors did not use to let their Ensigns enter into the City, because they would not exasperate the Jews, who thought that all Images and Representations were contrary to their Religion. Wherefore Pilate caus’d them to be brought in cover’d, and only by Night. But the Day following the Matter being discover’d, the Jews from the Country ran into the City, and afterwards went in great Numbers to Cesarea, to entreat Pilate to take away those Images. Pilate refused it, and the People continued five Days and five Nights making Supplication to him, without any Intermission.

At last on the sixth Day, Pilate having caus’d a Tribunal to be set up in an open Place of Cesarea, sent for the Jews as if he intended to give them an Answer. But he posted Soldiers round the Place, who inclosed them in when they were assembled, and threatned to massacre them every one, if they did not retire. Then the Jews threw themselves on their Faces, and presented their Necks to the Soldiers, as being ready to receive the Blow. Pilate was astonished at their Intrepidity, and presently caus’d his Images to be brought back to Cesarea.

Philo¹ relates another History that happen’d under Pilate, which has some Relation to the foregoing. He bethought himself of consecrating golden Bucklers to Tiberius, in the Palace of Herod. These Bucklers were without Figures or Images, and had only an Inscription, importing, that they were consecrated to the Emperor. But this, however, alarm’d the Jews, who were jealous for their Religion. The Magistrates of Jerusalem, with the four Sons of Herod at their Head, and follow’d by all the People, came to Pilate, desiring him not to suffer a thing so contrary to their Law. But Pilate with his usual Obstinacy was inflexible to their Intreaties. They persisted, and conjured him not to put them under a Necessity of sending a Deputation to the Emperor, to cause this Order to be revoked. Pilate was greatly afraid of this Deputation, apprehending the Jews would then make known his Insolence, Cruelty, Rapines, and Outrages to the Emperor. They contented themselves with writing to the Emperor, and Tiberius writ back the same Day to Pilate, telling him that he was very much dissatisfied with his Undertaking, and ordered him immediately to remove those Bucklers from Jerusalem.

St. Luke² acquaints us, that Pilate had mingled the Blood of some Galileans with their Sacrifices, and that the Matter having been related to Jesus Christ, he said, Think you that these Galileans were greater Sinners than other Galileans, because they suffer’d this Calamity? No, I assure you. And if you do not repent, you shall all perish in like manner. ‘Tis unknown upon what Occasion Pilate caus’d these Galileans to be³ be slain in the Temple, while they were Sacrificing; for this is the Meaning of that Expression, of mingling their Blood with their Sacrifices. Some think they were Disciples of Judas the Gaulonite, who See Theophylact. Euthym. Grot. Brug. &c. Maldon. Bez. Joseph. Antiq. l. 18. c. 5. Matt. xxvii. 18.taught, that the Jews ought not to pay Tribute to foreign Princes; and that Pilate had put some of them to death, even in the Temple; but there is no Proof of this Fact. Others think, that these Galileans were Samaritans, whom Pilate cut to Pieces in the Village of Tirataba, as they were preparing to go up to Mount Gerizim, where a certain Impostor had promised to discover Treasures to them. But this Event did not happen before the Year 35 of the common Era, and consequently two Years after the Death of Jesus Christ.

At the Time of our Saviour’s Passion, Pilate made some Endeavours to deliver him out of the Hands of the Jews. He knew they had deliver’d him up, and pursued his Life with so much Violence, only out of Malice and Envy. His Wife also, who⁴ had been disturbed the Night before with frightful Dreams, sent to tell him she desired him not to meddle in the Affair of that just Person. He attempted to appease the Wrath of the Jews, and to give them some Satisfaction, by whipping Jesus John xix. 1. Matth. xxvii. 26. John xxiii. 7, 8.Christ. He try’d to take him out of their Hands, by proposing to deliver him or Barabbas, on the Day of the Festival of the Passover.⁵ Lastly, he had a Mind to discharge himself from pronouncing Judgment against him, by sending him to Herod King of Galilee. When he saw all this would not satisfy the Jews, and that they even threaten’d him in some manner, saying he could be no Friend to the Emperor, if he let him go; he caus’d Water to be brought before all the People, washed his Hands, and publickly declared himself innocent of the Blood of that just Person. Yet at the same time he delivered him up to his Soldiers, that they might crucify him. This was enough to justify Jesus Christ, and to shew that he held him as innocent; but it was not enough to vindicate the Conscience and Integrity of a Judge, whose Duty it was, as well to assert the Cause of oppressed Innocence, as to punish the Guilty and Criminal.

He order’d to be put over our Saviour’s Cross, as it were, an Abstract of his Sentence, and the Motive of his Condemnation, Jesus of Nazareth, King of the Jews; which was written in Latin, Greek, and Hebrew. Some of the Jews murmur’d at it, and remonstrated to Pilate, that he ought to have written, Jesus of Nazareth, who pretended to be King of the Jews. But Pilate could not be prevailed with to alter it, and gave ‘em this peremptory Answer, That what he had written, he had written. Towards Evening he was apply’d to for Leave to take down the Bodies from the Cross, that they might not continue there the following Day, which was the Passover and the Sabbath-day. This he allowed, and also granted the Body of Jesus to Joseph of Arimathea, that he might pay his last Duties John xix. 12, 15. John xix. 19. John xix. 31. Mat. xxvii. 19. Mat. xxvii. 23, 24. John xix. 33. Mat. xxvii. 65. Just. Apol. 2. Tert. Apol. c. 5. 21. Euseb. hist. Eccl. l. 2. c. 2. Vid. Euseb. l. 9. c. 5. p. 350. Epiphan. hæres. 50. c. 1. p. 420.to it. Lastly, when the Priests, who had solicited the Death of our Saviour, came to desire him to set a Watch about the Sepulchre, for fear his Disciples should steal him away by Night; he answer’d them, that they had a Guard, and might place them there themselves. And this is the Substance of what the Gospel tells us concerning Pilate.

Justin Martyr, Tertullian, Eusebius, and after them several others both antient and modern, assure us, that it was formerly the Custom for Roman Magistrates, to prepare Copies of all verbal Processes and judicial Acts, which they pass’d in their several Provinces, and to send them to the Emperor. And Pilate in compliance to this Custom, having sent Word to Tiberius of what had passed relating to Jesus Christ, the Emperor writ an Account of it to the Senate, in a Manner that gave Reason to judge, that he thought favourably of the Religion of Jesus Christ, and shew’d that he should be willing they would decree divine Honours to him. But the Senate was not of the same Opinion, and so the Matter was dropp’d. It appears by what Justin says of these Acts, that the Miracles of Jesus Christ were mentioned there, and even that the Soldiers had divided his Garments among them. Eusebius insinuates, that they spoke of his Resurrection and Ascension. Tertullian and Justin refer to these Acts with so much Confidence, as would make one believe they had had them in their Hands.

However, neither Eusebius nor St. Jerome, who were both inquisitive and understanding Persons, nor any other Author that writ afterwards, seem to have seen them, at least not the true and original Acts. For as to what we have now in great Number, they are not authentick, being neither antient nor uniform. The Pagans forged false Acts of the Passion of Jesus Christ, about the Beginning of the fourth Age. They were little favourable to us without doubt, and were very different from those that Justin and Tertullian had cited in the second Age. The Quartodecimans had also the Acts of Pilate, by which they justified themselves in their Error. They were, however, different from those now mentioned, it not being to be supposed that Christians would have Recourse to a Work contrived by the Pagans; and they varied from each other, the one asserting that Jesus Christ suffer’d the Eighteenth, and the other the Twenty-fifth of March. Lastly, these Acts are not allowed as authentick by those that have spoke of them, as St. Epiphanius.

Greg. Tur. l. 1. hist. Fran. c. 21.Gregory of Tours thought he had got the real Acts of Pilate; but the Fragment he cites from it plainly proves, that it was probably the false Gospel of Nicodemus, which has been suppress’d more than once, and wherein is to be found the Substance of Vid. Evan. Nicod. c. 13 & 15.what is related by Gregory of Tours, which is, that the Priests having laid hold on Nicodemus, shut him up in a Chamber, and there kept him themselves; but that he was miraculously delivered, the Walls of the Prison being taken up into the Air by help of Angels, and being afterwards restor’d to their former Condition. And when the Chief Priests required of the Soldiers to produce the Body of Jesus Christ, which had been committed to their Charge; they answer’d, Do you yourselves produce Nicodemus, whom you had shut up; for to speak the Truth, neither can you render Nicodemus, who was a Benefactor of God, nor can we render Jesus, who was the Son of God. At these Words the Priests in great Confusion sent away the Soldiers. This Sketch of the Gospel of Nicodemus, and the whole Work itself, are what we cannot by any means obtrude as authentick Pieces. a

We have, besides, a Letter of Pilate to Tiberius, in the Recapitulation of the false Bibliot. pp. t. 7. p. 573.Hegesippus, and in a Writing ascrib’d to Marcellus the Disciple of St. Peter.⁶ It may be seen printed in the Chronicon of Sixt. Sen. l. 2. Bibl.Martinus Polonus, in Sixtus Senensis, and in several others, though with some Variations. ‘Tis thus translated from the Latin: “Pontius Pilate to⁷ Claudius wisheth “Health. By the Envy of the Jews a “thing has lately happen’d here, of which “I my self was a Witness, which will “involve them and their Children in a “dreadful Punishment. For their Fathers “having had Assurances from God, that “he would send them his Saint from “Heaven, to be their real King, and who “was to be born of a Virgin; God did “really accomplish this Promise to them, “while I was Governor of Judea. And “the Jews having seen, that he restored “Sight to the Blind, and Health to the “Paralytick; that he cleansed the Lepers, “drove out Devils from those that were “possess’d, raised the Dead, had Com“mand over the Winds, walked dry upon “the Sea, and did many other Miracles; “while the whole Multitude look’d upon “him as the Son of God, the chief of the “Jews conceived an extream Envy and “and Jealousy against him. They seized “him, deliver’d him up to me, and form’d “many false Accusations against him, say“ing he was a Magician, and a Transgres“sor of their Law. As to my self, think“ing what they said of him to be true, I “caus’d him to be whipp’d, and then “deliver’d him up to their Will. They “crucify’d him, and set a Watch at his Se“pulchre. But the third Day he rose again, “while my Soldiers guarded his Tomb. The “Malice of the Jews was such, that they “gave Money to the Soldiers, and bid “them say that his Disciples took away “his Body. But when the Soldiers had “received the Money, they could not “forbear from owning the Truth. They “declared that Jesus Christ was risen, and “that the Jews had given them Money “not to speak of it. Of this I thought “proper to give you Notice, that Credit “may not be given to the Lyes of the “Jews.

There is yet another pretended Letter of Pilate to Tiberius, in Florentinius, p. 113, and another in the History of Jesus Christ, written in Persian by Jerome Xavier. The Bollandists on the fourth of February, p. 450, have given a spurious History of our Saviour, sent to Tiberius by Fabric. in Appendice apocryph. N. T. p. 971, 972.Pilate. Lastly, M. Fabricius has given one in Greek, which is taken from a Manuscript of M. Colbert’s, mark’d 2493. And M. Cottelier quotes another, which is also in Greek in the King’s Library, N°. 2431, which are not better than those we have already mention’d. I say nothing of the pretended Letter of Lentulus, who, they say, govern’d Judea immediately before Pilate, and which gives an Account to the Senate of the Person and Miracles of Jesus Christ. He gives Testimony to his Miracles, and describes him as a Man of a comely Stature, a majestick Air, temper’d with Severity and Sweetness, which at the same time makes him both beloved and respected; having long flaxen Hair, lank from the Root to the Ears, and then curled from the Ears to the Shoulders; a large Beard, parted like his Hair. His Visage fair, enliven’d with a little Red; his Eyes Blue, &c. This Letter has been several times printed, but it is generally agreed to have no better Authority than the Acts of Pilate before mentioned.

Let us return to the History of this Governor. About a Year after the Death of Jesus Christ,⁸ he undertook to bring Water to Jerusalem by an Aquæduct. This Water was about Two hundred Furlongs from the City, or between seven or eight Leagues.⁹ To perform this Design, Pilate took the Money out of the Sacred Treasury. The People made an Uproar, and gathered together to the Number of several Thousands, making Outcries against the Governor. There were some so violent, as even to speak injurious Words against him. Pilate coming into the City, caused many of his Soldiers to disguise themselves, and mix themselves with the Multitude; and having call’d them together, as soon as they began to cry and speak insolently, he made a Sign to the Soldiers, who falling on, struck indifferently all about them, without distinguishing the Innocent from the Guilty. By this violent Means he appeas’d the Sedition.

After this Story, Josephus relates what Antiq. l. 18. c. 5. p. 623, 624.we have mentioned before, concerning the Samaritans, who being seduced by an Impostor that promised to discover many precious Vessels, which he said had been hid by Moses in Mount Gerizim, assembled together in great Numbers. They had armed themselves, and made a Stop at the Village of Tirataba, that they might ascend Mount Gerizim all together. But Pilate having before taken Possession of the Height of the Mountain with his Horse and Foot, set upon them at Tirataba, defeated them, and slew a great Number of them, put the rest to Flight, and put to Death the Chief of those that fell into his Hands. Then the Samaritans went with their Complaints to Vitellius Governor of Syria, maintaining that the Conflux of People at Tirataba was with no Intention to revolt, but only to secure themselves from the Severity of Pilate. Upon which Vitellius sent Marcellus, one of his Friends, into Judea, to take the Care of this Province, and at the same time order’d Pilate to repair to Rome, and give an Account of his Conduct to the Emperor Tiberius. Thus Pilate quitted the Government of Judea in the 36th Year of Jesus Christ, or of the vulgar Era, and in the 23d Year of Tiberius. This Emperor was dead before Pilate arrived at Rome.

We know not the Particulars of what happen’d to this Governor, but it is received Ado Chro. Ærat. 7.as an antient Tradition, that he was banished to Vienne in Dauphine, where he was reduced to such Extremity, that in Despair he kill’d himself with his own Euseb. l. 2. c. 7. Vid. Orosi. l. 7. c. 5.Sword. Eusebius quotes this Fact as extracted from Authors, who had digested (as he says) the Roman History by Olympiads. He seems to intimate Phlegon, the Freed-man of Adrian. They shew a Lake above Lucern in Switzerland, called the Lake of Pilate, wherein they affirm this Governor threw himself, being pursued in his Flight from the Place of his Exile. The People add, That upon a certain Day of the Year, they see an Apparition in the Habit of a Judge, which presently disappears, by plunging itself into the Lake. The People of Lucern are persuaded, that if the Water of this Lake is disturb’d, or if any thing be cast into it, a Storm would be immediately raised in the Country. Wherefore they take great Care to warn the Travellers that go to see it, not to throw any thing in that may trouble the Water. But those that have given us a Description of it, and have examined it with some Care, make themselves Mirth with these popular Opinions. See Gesner in the Description he has made of it, and Hofman’s Dictionary in the Article PONTIUS PILATE.

M. Simon, in his Dictionary of the Bible, has gather’d together seven or eight pretended Sentences of Pilate against Jesus Christ, or rather the Sentence of this unrighteous Judge, model’d after eight different manners by modern Authors. As Anselmus in his Book of the Passion, Vincent Ferriere, Lansperg, William of Paris, the Gospel of Nicodemus, John of Carthagena, Sempronianus, Adrichomius. But we shall be easily forgiven, if we omit these, as things of no Authority. The Gospel does not say so much as that Pilate pronounced any Sentence, but only that he gave him Mat. xxviii. 26. Mark xv. 15. Luk. xxiii. 24. John xix. 16.up to the Will of the Jews, who demanded with loud Cries, that he should be crucified. And it was in effect to pronounce a Sentence against him, to consent to what they demanded, and to suffer them to execute that Sentence they had already pronounced against him themselves.

This Governor is described, by Philo the Philo de Legatione ad Caium.Jew, as a Judge that us’d to sell Justice, and, for Money, pronounced any Sentence that was desired : He mentions his Rapins, his Injuries, his Murders, the Torments he inflicted upon the Innocent, and the Persons he put to Death without any Form of Process. Lastly, He describes him as a Man that exercised an excessive Cruelty during all the Time of his Government.

As to the Letter of Pilate to Tiberius, it was formerly read in the Churches of France; and I have found it in the ancient Manuscript of Luxueil, from whence F. Mabillon has taken what he has printed of the Cursus Gallicanus.

The popular Tradition of Vienne in Dauphine, is, That Pilate was banished to this City, which was the Place of his Nativity : Even to this Day, they call an ancient Edifice, which has the Form of a Temple, and which is call’d Notre Dame de la Vie, by the Name of Pilate’s Pretorium. Upon this Tradition, the Magistrates had caused to be inscribed upon the Front of this Edifice, This is the Head of Pilate’s Sceptre. Mr. Chorier, in his Antiquities of Vienne, has confuted these Suggestions ; he thinks that the Memory of a certain Italian call’d Humbert Pilati, has given Occasion to the People to call a Tower which is at Vienne, near the Rhone, the Tower of Pilate; and a Country-house near St. Vallier, the House of Pilate, &c.

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