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⁶ When Pilate heard this, he asked whether the man was a Galilean. ⁷ And when he learned that he belonged to Herod’s jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. ⁸ When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. ⁹ So he questioned him at some length, but he made no answer. ¹⁰ The chief priests and the scribes stood by, vehemently accusing him. ¹¹ And Herod with his soldiers treated him with contempt and mocked him. Then, arraying him in splendid clothing, he sent him back to Pilate. ¹² And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.” (Luke 23:6–12 (ESV)

Our study of Jesus’ life and ministry from the Gospel of Matthew shifts today to the Gospel of Luke. This is because only Luke recorded Jesus’ appearance before Herod Antipas during the hours preceding the Lord’s crucifixion. Pontius Pilate sent Jesus to Herod to perhaps free himself of the responsibility of sentencing Jesus to death.

Who was Herod Antipas? He was one of the sons of Herod the Great; who was Rome’s appointed king over Israel at the birth of Jesus (Matt. 2:1-18). Upon Herod’s death (Matt.  1:19), Antipas was one of his successors. He became the ruler of Galilee and Perea (Luke 3:1-2). These were the northern territories where Jesus and John the Baptist carried out most of their ministries. Antipas was this ruler who beheaded John the Baptist (Matt. 14:1-12; Mark 6:17-29; Luke 3:19-20).

There are three specific times when Antipas and Jesus are mentioned together in the Gospels.

• Early in Jesus’ ministry Antipas heard of him and commented, perhaps with irony, that Jesus was John the Baptist resurrected (Mt 14:1–2; Mk 6:14–16; Lk 9:7–9). It was obvious to Antipas that Jesus’ ministry was even more remarkable than John’s, but he was reluctant to use force to bring about the meeting for fear of once more arousing the people against him. Eventually, Jesus withdrew from Antipas’s territories without the two meeting.
• Later, as Jesus became more popular, Antipas saw a potential threat to his own power and threatened to kill Jesus. Thus it was that on Jesus’ final trip to Jerusalem he was warned by some of the Pharisees that he should leave Antipas’s territories for his own safety (Lk 13:31–33). Jesus sent as answer to “that fox” that he would continue his ministry of healing and casting out demons for a little longer, and when he had finished, he would then go to Jerusalem to die. The lion and fox were often contrasted in ancient literature. The Lion of Judah, Jesus Christ, was not going to be coerced by the crafty coward, Antipas.
• The final encounter between the two occurred when Jesus was tried by Antipas in ad 33 (Lk 23:6–12). Since this event is mentioned only by Luke, some scholars consider it legendary. It must be remembered, however, that Luke’s addressee was Theophilus, probably a Roman officer, who would be especially interested in the reconciliation between Pilate and Antipas mentioned in this passage.

In spite of Herod’s efforts to interrogate Jesus, the Lord gave no answer to the king’s questions (Luke 23:9). Therefore, Herod and his soldiers mocked Jesus treating Him with contempt. They placed “splendid clothing” on the Lord and sent Him back to Pilate (Luke 23:11). The splendid clothing refers to a bright and shining apparel. Perhaps this was one of Herod’s garments, but not the robe the Roman soldiers placed on Jesus (Matt. 27:27-28). Ironically, following this incident Herod and Pilate became friends, when before they were enemies (Luke 23:12).

“Herod was probably too scared to condemn Jesus to death. His conscience had not allowed him to forget what he had done to another innocent person, John the Baptist. He was filled with haunting superstition. But also, he was probably too angry with Jesus to acquit him, for his curiosity had not been gratified,” states Dr. William Hendriksen.

“Jesus had refused to perform a miracle or even to answer any of his questions. So he and his bodyguard started to treat the manacled prisoner with contempt and ridicule. They dressed him in a brilliant robe, as if he were already an earthly king, and sent him thus arrayed back to Pilate. From the Hasmonean Palace, where Herod was probably staying, the procession returned to Pilate and the Praetorium.”

Soli deo Gloria!

¹¹ Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” ¹² But when he was accused by the chief priests and elders, he gave no answer. ¹³ Then Pilate said to him, “Do you not hear how many things they testify against you?” ¹⁴ But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.” Matthew 27:11–14 (ESV)

“And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. ² And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ³ And the chief priests accused him of many things. ⁴ And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” ⁵ But Jesus made no further answer, so that Pilate was amazed.” (Mark 15:1–5 (ESV)

“Then the whole company of them arose and brought him before Pilate. ² And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” ³ And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ⁴ Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” ⁵ But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.” (Luke 23:1–5 (ESV)

²⁸ Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. ²⁹ So Pilate went outside to them and said, “What accusation do you bring against this man?” ³⁰ They answered him, “If this man were not doing evil, we would not have delivered him over to you.” ³¹ Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” ³² This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.” (John 18:28–32 (ESV)

Upon hearing Jesus’ answer “You have said so.” to his initial question ““Are you the King of the Jews,” Pontius Pilate said, ““Do you not hear how many things they testify against you?” (Matt. 27:13), and “Have you no answer to make? See how many charges they bring against you,” (Mark 15:4). However, Jesus remained silent. His silence fulfilled Isaiah 53:7.

Luke alone recorded the Sanhedrin’s specific charges against the Lord. They were, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” All three were misleading statements and intended to prejudice Pilate against Jesus.

Matthew and Mark wrote Pilate was amazed Jesus did not respond to a single charge. To be amazed (θαυμάζω; thaumazo) means to be astonished and to wonder. Whether this reaction was favorable or unfavorable depends on the context. In this context, it was favorable because Pilate said the Jews, ““I find no guilt in this man.”

“Jesus need not answer those charges, for He was not being tried for those accusations. Instead He was on trial because they said He claimed to be the King of the Jews, the Messiah (Matt. 26:63–64). Since Pilate had also declared Jesus’ innocence (John 18:38), there was no reason for Him to answer the accusations,” explains Dr. William Hendriksen.

The Jews responded, ““He stirs up the people, teaching throughout all Judea, from Galilee even to this place.” The chief priests and the crowds said Jesus was causing the people to riot. This was a lie, but it did not matter to them. They wanted Jesus executed and were going to do, or say, whatever they could to accomplish this goal. The only one stopping this from happening in their minds was Pontius Pilate.

Pilate initially proved to be a man of integrity. He realized Jesus was not guilty of any crime, let alone a capital offense. He did not give in to the Jews demands for Jesus’ execution. However, Pilate was also the consummate politician. He ultimately would chose the expedient course of action instead of doing what was right. “To preserve the peace he will put the innocent to death (Matt. 27:26), becoming an infamous character in world history,” states Dr. R. C. Sproul.

“God is a God of justice (Deut. 10:18) and is angered any time justice is not done. We likewise must be moved to work for justice, and being reminded that Rome did not deal with Jesus righteously should make us hate injustice all the more. We should be doing all we can to make sure justice is done, and some ways we can do so in our communities is by voting for honest judges and politicians and supporting ministries that work to extend justice to the unborn,” concludes Dr. Sproul.

Soli deo Gloria!

¹¹ Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” ¹² But when he was accused by the chief priests and elders, he gave no answer. ¹³ Then Pilate said to him, “Do you not hear how many things they testify against you?” ¹⁴ But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.” Matthew 27:11–14 (ESV)

“And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. ² And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ³ And the chief priests accused him of many things. ⁴ And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” ⁵ But Jesus made no further answer, so that Pilate was amazed.” (Mark 15:1–5 (ESV)

“Then the whole company of them arose and brought him before Pilate. ² And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” ³ And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ⁴ Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” ⁵ But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.” (Luke 23:1–5 (ESV)

²⁸ Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. ²⁹ So Pilate went outside to them and said, “What accusation do you bring against this man?” ³⁰ They answered him, “If this man were not doing evil, we would not have delivered him over to you.” ³¹ Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” ³² This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.” (John 18:28–32 (ESV)

It was this statement regarding Jesus’ kingship which caught Pilate’s attention. Matthew, Mark and Luke recorded Pilate asked Jesus, “Are you the King of the Jews?” The Lord’s response sparked an interesting interchange between the two individuals.

Matthew recorded “Jesus stood before the governor.” The Greek grammar reveals Jesus was placed before Pilate to stand trial; not unlike the apostles before the Sanhedrin (Acts 5:27). In other words, Jesus was facing a judge and jury in Pilate. Ironically, Pilate was also facing his eternal judge. Jesus knew who Pilate was. However, Pilate had no clue the identity of Jesus.

Pilate asked Jesus a direct question: “Are you the King of the Jews?” The Greek grammar indicates Pilate continually asked this question. Perhaps because Jesus stood silently before him. He wanted Jesus to tell the truth whether He was presently and actively the one and only king possessing absolute authority over the Jewish people? Jesus continually responded with the statement, ““You have said so.”

“When Pilate now asked Jesus, “You are the king of the Jews?” he asked it because he felt that for his own protection—as already explained—he had to do this, and not because he himself believed the charge. How could he believe it? The situation was entirely too ridiculous, too unreal,” explains Dr. William Hendriksen.

 “As if Jews, grievously vexed by the yoke of the oppressor and yearning for the time when they would be able to shake it off and once again enjoy victories under their own kings, would be so very displeased with one of their own countrymen who supposedly was of one mind with them and was even willing to be their leader, that for this reason, out of love for Rome, they wanted him to be crucified! No, Pilate could not believe that. Besides, he already knew the real reason why they hated Jesus and had Him arraigned (Matt. 27:18).”

“Are You the King of the Jews? The answer came in the affirmative. But as John recorded, Jesus’ kingdom at that time was not a political kingdom to rival Rome (John 18:33–37),” states the Bible Knowledge Commentary.

Pontius Pilate did not understand Jesus was/is the King of kings who providentially appointed Pontius Pilate to his governorship (Romans 13:1). While Jesus faced His temporal human judge historically, Pilate faced his eternal, divine judge.

Soli deo Gloria!

¹¹ Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” ¹² But when he was accused by the chief priests and elders, he gave no answer. ¹³ Then Pilate said to him, “Do you not hear how many things they testify against you?” ¹⁴ But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.” Matthew 27:11–14 (ESV)

“And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. ² And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ³ And the chief priests accused him of many things. ⁴ And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” ⁵ But Jesus made no further answer, so that Pilate was amazed.” (Mark 15:1–5 (ESV)

“Then the whole company of them arose and brought him before Pilate. ² And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” ³ And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ⁴ Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” ⁵ But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.” (Luke 23:1–5 (ESV)

²⁸ Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. ²⁹ So Pilate went outside to them and said, “What accusation do you bring against this man?” ³⁰ They answered him, “If this man were not doing evil, we would not have delivered him over to you.” ³¹ Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” ³² This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.” (John 18:28–32 (ESV)

In studying the Passion Week of the Lord Jesus Christ, it is wise to examine all four Gospel accounts. Each evangelist, Matthew, Mark, Luke and John, contribute to our comprehensive understanding of our Lord’s arrest, trials, crucifixion, death and resurrection. Condemned to death by the Jewish religious authorities, Jesus subsequently faced three trials before the ruling secular authorities.

Beginning today, we examine the Son of God’s first trial before the Roman governor, Pontius Pilate.

Pontius Pilate asked the Jewish religious leaders what accusations they had against Jesus. The Jews responded, ““If this man were not doing evil, we would not have delivered him over to you.” (John 18:30).Pilate then said, ““Take him yourselves and judge him by your own law.” (John 18:31a). They replied, ““It is not lawful for us to put anyone to death.” (John 18:31b). John notes this was a fulfilment of Jesus’ words He would be crucified (Matt. 20:19; 26:2; Mark 10:33; Luke 18:32; John 12:32-33).

As previously noted, Luke’s Gospel alone specifically outlines the Sanhedrin’s criminal charges against the Lord Jesus Christ. “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” (Luke 23:2). The fabricated accusations included (1) misleading the Jewish nation; (2) forbidding Jews to give tribute to Caesar; and (3) being an insurrectionist against Rome by saying He was a king.

It was this statement regarding Jesus’ kingship which caught Pilate’s attention. Matthew, Mark and Luke recorded Pilate asking Jesus, “Are you the King of the Jews?” The Lord’s response sparked an interesting debate between the two individuals.

“To understand why Pilate finally condemns Jesus to death, we need to know something of Pilate’s character and his relationship with Israel. From his appointment as governor of Judea (circa AD 26), Pontius Pilate has shown little but contempt for his Jewish subjects, raiding the temple treasury to finance the construction of an aqueduct and even murdering some Galileans while they offered sacrifices (Luke 13:1). As such, Pilate will not be moved to kill Jesus simply because Jesus violates the Sanhedrin’s religious sensibilities. In fact, Pilate’s hatred for the Sanhedrin is well-known,” explains Dr. R. C. Sproul.

“Therefore, the Jewish leaders do not charge Jesus with blasphemy before Pilate’s bench; rather, they accuse our Lord of claiming to be “King of the Jews” (Matt. 27:11–12). In riot-prone Judea, this is the best way to convince Pilate that Jesus must die, for the Roman authorities will do nearly anything to prevent uprisings against the Empire.”

Soli deo Gloria!

¹¹ Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” ¹² But when he was accused by the chief priests and elders, he gave no answer. ¹³ Then Pilate said to him, “Do you not hear how many things they testify against you?” ¹⁴ But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.” Matthew 27:11–14 (ESV)

“And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. ² And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ³ And the chief priests accused him of many things. ⁴ And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” ⁵ But Jesus made no further answer, so that Pilate was amazed.” (Mark 15:1–5 (ESV)

“Then the whole company of them arose and brought him before Pilate. ² And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” ³ And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ⁴ Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” ⁵ But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.” (Luke 23:1–5 (ESV)

²⁸ Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. ²⁹ So Pilate went outside to them and said, “What accusation do you bring against this man?” ³⁰ They answered him, “If this man were not doing evil, we would not have delivered him over to you.” ³¹ Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” ³² This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.” (John 18:28–32 (ESV)

In studying the Passion Week of the Lord Jesus Christ, it is wise to examine all four Gospel accounts. Each evangelist, Matthew, Mark, Luke and John, contribute to our comprehensive understanding of our Lord’s arrest, trials, crucifixion, death and resurrection. Condemned to death by the Jewish religious authorities, Jesus subsequently faced three trials before the ruling secular authorities.

Beginning today, we examine the Son of God’s first trial before the Roman governor, Pontius Pilate.

Following the three religious trials, the chief priests, elders and scribes along with theentire Sanhedrin council took Jesus in the early morning to the governor’s headquarters in Jerusalem. While condemning Jesus, they did not have the authority to execute Him. Only the Roman governor had that power. However, it was a delegated power from God Himself (Daniel 2:20-23; 4:34-35; Romans 13:1). Therefore, Pontius Pilate faced the One, True, all powerful God who providentially placed the Roman in his positon of power (Acts 2:22-24). What irony!

“Matthew’s gospel has highlighted the opposition of Israel’s leaders to Jesus (Matt. 2:16–18; 12:22–32; 16:1–4; 22:15–46). This hatred is seen most clearly in Christ’s trial and execution. Having had Jesus betrayed into their hands, the high priest Caiaphas and the other religious authorities have falsely convicted our Lord of blasphemy, a capital crime according to the Mosaic code (Matt. 26:47–68; 27:1; see Lev. 24:16). Since Rome does not allow the Jewish leaders to enforce the death penalty, Jesus is taken before Pontius Pilate (Matt. 27:2),” explains Dr. R. C. Sproul.

Another irony was the Jewish religious leaders refusing to enter the governor’s headquarters. This was so they would defile themselves by entering a Gentile building, thus preventing them from observing the Passover meal.

“That observant Jews (including the priestly aristocracy) would not enter this palace, lest they be defiled and thus unable to eat the Passover, fits Jewish practice. But a possible conflict with the other Gospels at this point has led to considerable debate as to when the Passover described in the Gospel passion narratives occurred. According to Matthew, Mark and Luke, Jesus had already eaten the Passover with his disciples this night; whereas according to John, the priests plan to eat it the following night,” explains commentator Craig Keener.

“Of the many explanations for the apparent discrepancy, the two most prominent are probably these: (1) Several Jewish groups had different calendars and did not celebrate Passover on the same day. A dispute about when the month had begun (based on the appearance of the new moon) would also affect when the feast would be eaten. Some scholars have suggested that Jesus’ disciples celebrated it a day early, thus without a lamb slaughtered in the temple.”

“(2) Either John or the other Gospels—probably John—is making a symbolic point (John stresses that Jesus is the Passover lamb; cf. 19:14, 36). Later Jewish tradition also reports that Jesus was crucified on Passover, but this report could be based on the approximate time in earlier tradition. Another proposal is that John here uses “Passover” loosely for the Feast of Unleavened Bread, which immediately followed; but although this usage was common, “eat the Passover” is a very odd way to speak of eating the bread during the rest of the feast,” states Keener.

Due to this cultural issue, Pilate went outside to address the Jewish leaders, hear the charges, and interrogate Jesus. It would become an infamous trial.

Soli deo Gloria!

¹¹ Now Jesus stood before the governor, and the governor asked him, “Are you the King of the Jews?” Jesus said, “You have said so.” ¹² But when he was accused by the chief priests and elders, he gave no answer. ¹³ Then Pilate said to him, “Do you not hear how many things they testify against you?” ¹⁴ But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.” Matthew 27:11–14 (ESV)

“And as soon as it was morning, the chief priests held a consultation with the elders and scribes and the whole council. And they bound Jesus and led him away and delivered him over to Pilate. ² And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ³ And the chief priests accused him of many things. ⁴ And Pilate again asked him, “Have you no answer to make? See how many charges they bring against you.” ⁵ But Jesus made no further answer, so that Pilate was amazed.” (Mark 15:1–5 (ESV)

“Then the whole company of them arose and brought him before Pilate. ² And they began to accuse him, saying, “We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that he himself is Christ, a king.” ³ And Pilate asked him, “Are you the King of the Jews?” And he answered him, “You have said so.” ⁴ Then Pilate said to the chief priests and the crowds, “I find no guilt in this man.” ⁵ But they were urgent, saying, “He stirs up the people, teaching throughout all Judea, from Galilee even to this place.” (Luke 23:1–5 (ESV)

²⁸ Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. ²⁹ So Pilate went outside to them and said, “What accusation do you bring against this man?” ³⁰ They answered him, “If this man were not doing evil, we would not have delivered him over to you.” ³¹ Pilate said to them, “Take him yourselves and judge him by your own law.” The Jews said to him, “It is not lawful for us to put anyone to death.” ³² This was to fulfill the word that Jesus had spoken to show by what kind of death he was going to die.” (John 18:28–32 (ESV)

In studying the Passion Week of the Lord Jesus Christ, it is wise to examine all four Gospel accounts. Each evangelist, Matthew, Mark, Luke and John, contribute to our comprehensive understanding of our Lord’s arrest, trials, crucifixion, death and resurrection. Condemned to death by the Jewish religious authorities, Jesus subsequently faced three trials before the ruling secular authorities.

Beginning today, we examine the Son of God’s first trial before the Roman governor, Pontius Pilate.

Who was Pontius Pilate? Pontius Pilate was appointed by Tiberius Caesar as the fifth prefect, or governor, of Judea, Pilate served as governor from ad 26–36.

“Pontius Pilatus was a Roman of the equestrian, or upper middle-class, order: his praenomen is not known, but his nomen, Pontius, suggests that he was of Samnite extraction and his cognomen, Pilatus, may have been handed down by military forbears. Little is known of his career before ad 26, but in that year the emperor Tiberius appointed him to be the fifth praefectus (hēgemōn, Matt. 27:2, etc.; the same title is used of Felix in Acts 23 and Festus in Acts 26) of Judaea,” states the New Bible Dictionary (NBD).

“He appears prominently in the trial narratives of the Gospels as the Roman governor who authorized Jesus’ crucifixion. In addition, he appears in a variety of extra biblical sources as a dispassionate administrator who relentlessly pursued Roman authority in Judea,” states the Tyndale Bible Dictionary (TBD).

The Gospel of Luke provides additional information concerning Pilate. In Luke 13:1, several Jews tell Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. This story seemingly confirms Pilate’s character, given by historians Philo and Josephus, as a ruthless administrator.

“Luke adds another detail of interest in his trial narrative. In Luke 23:12 he says that prior to the crucifixion of Jesus, Herod Antipas (in Galilee) and Pilate had been at enmity with each other. This may have stemmed not simply from Pilate’s usual antagonism but particularly from the Galilean incident,” comments the TBD.

As the Roman governor, Pilate had complete control in the province, being in charge of the occupying Roman army. The soldiers were stationed at Caesarea, with a detachment on garrison duty at Jerusalem in the fortress of Antonia. Pilate had delegated power from Caesar over life and death. He could vacate and reverse capital sentences passed by the Sanhedrin, which had to be submitted to him for approval. As governor, Pilate also appointed the high priests and controlled the Temple and its funds. In fact, the vestments of the high priest were in Pilate’s custody and were released only for festivals.

Biblically, we understand God placed Pontius Pilate in power (Psalm 2; Daniel 2 & 4; Romans 13:1). It is this One, True God Pilate would be facing.

Soli deo Gloria!

⁵ “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry. ⁶ On account of these the wrath of God is coming.” (Colossians 3:5–6 (ESV)

The Word of God is not silent concerning the holiness of the believer in Christ. No matter who we are, of what we do for the kingdom of God and the church, the Lord calls each Christian to put to death what is earthly in their lives. God calls believers to be holy (I Peter 3:13-16).

The phrase put to death (νεκρόω; nekroo) is an aorist active imperative verb. It is in the plural form. This means to actively and obediently stop and completely cease a behavior and perspective of life and living. What each believer in Christ must resolve to completely cease is what is earthly (γῆ; ge) in them. The earthly is what is in harmony with the philosophy of the fallen world system of thought and action in believers’ minds, emotions and wills. This is the lust of the flesh, the lust of the eyes, and the pride of life (I John 2:15-17).

The Apostle Paul briefly outlined what earthly living and desire looks like for the believer in Christ. It is gratifying sexual immorality, impurity, passion, evil desire and covetousness, which the apostle calls idolatry. These desires are not just outside of us, but rather still remain within us. These are contrary to holiness and must be killed.

“We are not yet perfectly holy in practice, and passages like Colossians 3:5–8 that call us to put sin to death exist because disobedience is a reality for us. Still, the Bible defines Christians as already holy, “sanctified . . . in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Cor. 6:11). In Christ we have made a decisive break with unholiness. Our Creator declares us holy in His Son — we are saints of God Most High, and He sees us as pure through Jesus’ blood (Col. 1:2; Heb. 9:13–14),” states Dr. R. C. Sproul.

What happens if we do not put sin to death, as God commands? The Scriptures give us ample warning and examples of the tragic wake of disobedience and compromise.

“Adam compromised God’s law and lost paradise (Genesis 3:6, 22–24). Abraham compromised the truth, lied about Sarah’s relationship to him, and nearly lost his wife (Genesis 12:10–20). Moses compromised God’s command and lost the privilege of entering the Promised Land (Numbers 20:7–12). Samson compromised his devotion as a Nazarite and lost his strength, his eyesight, and his life (Judges 16:4–6, 16–31). Israel compromised the commands of the Lord and lost the Ark of God (1 Samuel 4:11). Israel also compromised the law of God with idolatry and lost her land (2 Chronicles 36:14–17). Saul compromised God’s divine word by not slaying all of the animals of his enemy and lost his kingdom (1 Samuel 15:3, 20–28). David compromised God’s standard, committed adultery with Bathsheba, murdered Uriah, and lost an infant son (2 Samuel 11:1–12:23). Solomon compromised his convictions, married foreign wives, and ultimately caused the division of the kingdom (1 Kings 11:1–8),” warns Dr. John MacArthur.

How do we go about putting sin to death? Dr. Sinclair Ferguson has some suggestions.

1. “Learn to admit sin for what it really is. Call a spade a spade—call it “sexual immorality,” not “I’m being tempted a little”; call it “impurity,” not “I’m struggling with my thought life”; call it “evil desire, which is idolatry,” not “I think I need to order my priorities a bit better.”
2. “See sin for what your sin really is in God’s presence. “On account of these the wrath of God is coming” (Col. 3:6). The masters of the spiritual life spoke of dragging our lusts (kicking and screaming, though they be) to the cross, to a wrath-bearing Christ. My sin leads to—not lasting pleasure—but holy divine displeasure. See the true nature of your sin in the light of its punishment.”
3. “Recognize the inconsistency of your sin. You put off the “old man,” and have put on the “new man” (Col. 3:9–10). You are no longer the “old man.” The identity you had “in Adam” is gone. The old man was “crucified with him [Christ] in order that the body of sin [probably ‘life in the body dominated by sin’] might be brought to nothing, so that we would no longer be enslaved to sin” (Rom. 6:6). New men live new lives. Anything less than this is a contradiction of who I am “in Christ.” 
4. Put sin to death (Col. 3:5). It is as “simple” as that. Refuse it, starve it, and reject it. You cannot “mortify” sin without the pain of the kill. There is no other way!

This is every Christian’s battle. The question is whether or not God finds us faithful to His call to holiness. Are you ready, willing and serious about putting your sin to death and being holy in practice before humankind what you are in position before God?

Soli deo Gloria!