Jesus, Caiaphas said, thought himself, or his followers thought, or people said that he was the King of the Jews. This was a capital crime against Rome and Pilate had to deal with it whether he wanted to or not.
The rumour raced round Jerusalem: Jesus of Nazareth was on trial for his life. Crowds began to gather, some of them probably a mob organised by the Temple authorities; just what a Roman governor hoping for a peaceful Passover did not want. Jesus made little or no reply. Pilate read the reports that he had from his officials and saw that it was quite clear that Jesus wasn't leading a military revolution.
There was simply no evidence against Jesus. The crowd was angered by the verdict and began to shout for Jesus to be crucified. Pilate faced a dilemma: If he released Jesus there might be serious riots. But the alternative was to execute an innocent man. Pilate wanted a way out he didn't need one - it was well within his authority to execute people on flimsy evidence and he tried a masterstroke of lateral thinking.
There was a Passover amnesty, which allowed the Roman governor to release a prisoner on the festival. Pilate offered the crowd a choice between Jesus and Barabbas, a convicted murderer. There was no way out for Pilate, but he made a last attempt at saving his own reputation. Pilate declared that Jesus was innocent and condemned him to death by crucifixion.
Then he symbolically washed his hands in front of the crowd, telling them he was innocent of Jesus' blood. Why did Pilate execute Jesus when he believed him to be innocent? His career in the Roman Empire depended on his running the province smoothly and efficiently.
He had 6, soldiers on hand to keep the peace in a city bulging with 2. The religious authorities, whose cooperation he needed for a quiet life, wanted him to execute Jesus and there was an angry mob baying for Jesus' blood.
To release Jesus would have been likely to cause a riot; Pilate could have lost control of the city, and possibly the province. Pilate sacrificed Jesus to preserve Roman rule and his own career.
The message of Passover was one that was certain to unsettle anyone who was trying to keep the Jewish people under their thumb, for it celebrated the time when God brought the Israelites out of Egypt into the Holy Land, shaking off foreign oppression. Pilate would have been anxious about any possibility of trouble breaking out, particularly trouble near the Temple, the heart of the Jewish community.
And because trouble in that sort of situation is contagious, Pilate knew that he would have to be ruthless in stamping out any sort of disorder. But Pilate was probably unprepared for the problem that Caiaphas presented him with when he brought Jesus before him.
He is thought to have committed suicide in 37 AD - not long after the crucifixion. The Pontius Pilate Inscription, an inscription found in Caesarea Maritima in , confirmed that Pilate was the Roman prefect in Judea at the time of the crucifixion of Christ. The inscription is written in Latin on a slab of limestone 82 centimeters high and 65 centimeters wide.
It has been dated to approximately A. Precisely because it's the first piece of hard evidence of the existence of Pontius Pilate. Now, for Pilate, of course, we have a number of literary references, both in the Jewish historian, Josephus,and also among the Christian gospels. But this is the first piece of direct evidence from an archaeological source which actually gives us his name and tells us he was there as Governor.
The city of Caesarea Maratima was actually the Governor's residence. This was the capitol city, from the perspective of the Roman political administration. So, it would have been where Pontius Pilate would have lived, where he would have had his court.
And the stone that we now have from Caesarea It gives us three pieces of information. First, it tells us that Pontius Pilate was the Governor. Secondly, it calls him a Prefect.
That's what we see in line three of the text. Thirdly, and in some ways most interestingly, the first line tells us that Pilate had built a Tibereum. What that means is, a temple for the Emperor Tiberius, as part of the Imperial Cult. Around 60 years after the death of Jesus the Jewish historian Josephus wrote: At this time there appeared Jesus, a wise man, for he was a doer of astounding deeds, a teacher of people who receive the truth gladly. He won a following both among many Jews and among many of Greek origin.
When Pilate, because of an accusation made by our leaders, condemned him to the cross, those who had loved him previously did not cease to do so. Up until this very day the tribe of Christians named after him has not died out.
Joseph Hoffmann, Gerald A. Larue, Jesus in History and Myth, Jesus was viewed as a threat to both the Romans and the Jewish aristocracy.
He criticized Jewish priests and prophesied the Jewish Temple would be destroyed. His following was small but committed. It was gaining new converts all the time and was beginning to be perceived as a threat to the status quo. Scholars say it is not surprising that the Romans and the Jewish aristocracy both condemned Jesus and tried to eliminate the threat he presented.
It has been argued that the Jewish high priests pushed for Jesus death to nip the upstart sect at the bud or use it as a scapegoat to take the heat off the entire Jewish community.
Ordinary mobs rose up against Jesus. When analyzing these events it is important to take into consideration the time and place and the agenda of the Gospel writers, The Gospels were written a century to two centuries after the death of Jesus at a time when Christianity competed with Judaism for followers and the writers of the Gospel had reasons to portray Jews in the worst possible light.
Other put the blame on the Romans because the Sanhedrin Jewish authorities acted under Roman authority. Pilate was the only one with the authority to order a crucifixion, a public event designed to be a warning to rebels. The Romans were also the ones who tortured Jesus before his death. As time went on, the Romans were absolved of any guilt involving Jesus's death and the blame was placed on the Jews who handed him over to the Romans. Catholics say that everyone is responsible.
Asked why was Jesus killed, Professor Allen D. He was causing trouble. He constituted a security risk and he was dealt with the way the Romans always deal with security risks in the provinces. This was a matter of not even so much politics, as policy. This is how the Romans handled trouble-makers, even if they didn't intend to make trouble.
One of the questions that runs like a leitmotif in modern New Testament studies is whether Jesus was fomenting revolution, For the moment anyway, I'm probably willing to leave that question unanswered. I think the Roman answer is the one that's important, and that is, whatever he was doing, it was considered dangerous enough that he'd be crucified for it. And, that's exactly what they did. Page Top. This site contains copyrighted material the use of which has not always been authorized by the copyright owner.
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Section , the material on this site is distributed without profit. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner. If you are the copyright owner and would like this content removed from factsanddetails. Sanhedrin Trial. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.
But Jesus gave him no answer. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. And they took Jesus, and led him away. Matthew 27 Verses And they said, What is that to us? And Jesus said unto him, Thou sayest. Barabbas, or Jesus which is called Christ? They said, Barabbas.
They all say unto him, Let him be crucified. This predecessor to Pilate replaced Annas with a succession of four different high priests — though Jews might have still regarded Annas legally as the high priest. This was a hearing prior to formal arraignment before the son-in-law Caiaphas who was the current High Priest. Jesus was aware that this was to be no more than a lower court inquiry. Because it was after dark and the gates of the Temple where they would have met were locked, certain members of the Sanhedrin , the scribes and elders, met in the southwest quarter of the city at the palace of the current high priest Joseph, son of Caiaphas, known popularly as Caiaphas.
Before this incident, Caiaphas had said about Jesus that it would be expedient that one man should die for the people. This was more prescient than Caiaphas could know. Trying Jesus was difficult because it was hard to find a solid charge that would stick as the witnesses that were brought forward could not agree.
The Mosaic law required at least two witnesses to agree on a charge. While a number of challenges and charges were directed toward Jesus, he refused to answer. Without proven evidence, Jesus was not obligated legally to answer. Caiaphas knew this. The case against Jesus would collapse if Caiaphas could not introduce a proven charge. Otherwise, the result would be greater popularity with the people for Jesus even as embarrassment would fall upon the Sanhedrin.
The high priest conceived a plan that would create seventy witnesses. He said,. Palace of Caiaphas. He asked the assembled members of the Sanhedrin, seated in a semicircle around him, for their judgment on that subject. The vote would proceed from the youngest to the oldest members of the Sanhedrin, to prevent the elders from having an undue influence on the younger members.
The Temple police, who were under the jurisdiction of the Sanhedrin, then beat the prisoner, which was the standard operating procedure for the condemned. One problem remained for the Sanhedrin; night trials by the council were illegal except in monetary cases. Therefore, the full council would need to collect the next day again, shortly after dawn for a roll call vote.
One last complication arose. To avoid dangerous and hasty convictions, the Jewish law postponed sentencing the condemned until the day following the trial. But this was illegal as the next day was the Sabbath when only acquittals could be returned for a prisoner. However, in light of the fact that this was an emergency situation, this was overlooked.
As it was now Friday, April 3, 33 A.
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