Pilate’s Coins Reflect His Nature
by Steve Marr
Pilate is one of the central characters in
the legal
proceedings that sent Jesus to the cross. When
Pilate realized
that his interrogation of Jesus was going nowhere and
the uproar
of the crowd was escalating, 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!” (Mathew 27:24, NIV) Was
this an act
of indifference? Was Pilate trying to appease the
crowd? Or was
there something more behind this metaphor of water
and washing
hands? If we examine the coins that Pontius Pilate
authorized
while Jesus walked this earth, perhaps it will
provide insight
into Pilate’s spiritual persuasions that allowed the
crucifixion
of our Lord.
Historically, the Roman Emperor appointed a
Procurator or
governor over Roman provinces. These Procurators,
like Pilate,
produced small, copper coins for use in everyday
commerce. Each
governor produced his own crudely-made coins, hand
punched on a
piece of bronze.
Pilate minted two types of these coins. The
first bore
the image of a libation ladle and the second had an
auger.
Consider how these symbols provide insight into
Pilate’s
background, world view and religious perspective.
The first coin used the image of the
simpulum, a Roman
ceremonial ladle used in Roman pagan ceremonies. At
that time the
libation label was used to pour out offerings to the
Roman pagan
gods.1 The inscription on the front of the coin
read: TINEPIOY
KAICAPOC, translated it means of Emperor Tiberius.
This clearly
pointed to Pilate supporting Tiberius’s claim as the
head priest
and emperor over the Roman Empire.
The reverse of this coin showed barley
leaves, which
probably reflected the local economy. The inscription
read IOYLIA
KAICAPCC translated of Empress Julia and referred to
Julia, mother
of Tiberius. These coins were thought to be minted
by Pilate in
the years 29-31 AD, although there is some argument
that none were
made in the year 29.
The Bible reminds us that wine offered as
drink offerings
was presented only to God. These offerings as
ordained and
described in scripture were very different from the
Roman
offerings made to pagan gods.
The second type of coin issued showed an
auger called a
lituus staff. It also bore the same inscription as
the earlier
coin. Allen Brent wrote, “Augury sought the divine
will regarding
any proposed course of action which might affect
Rome’s pax,
fortuna and salus (peace, good fortune and
wellbeing). Political,
military and civil actions were sanctioned by augury,
historically
performed by priests of the college of augurs and by
haruspices on
behalf of senior magistrates.”2
The reverse side of these coins showed a
wreath along with
the same inscription, of Empress Julia, mother of
Tiberius. The
symbols that Pilate chose to use on the coins
circulated in Judea
were like sending an arrow to the heart of the Jewish
people. It
was almost like he went out of his way to use
symbolism that
directly offended the Jews. His coins not only
pictured the
overwhelming power of Rome, they promoted pagan
religion.
Today, we use historical political figures we
may or may
not like on our coins, but they still display the
wording; “In God
we trust.” Imagine if we were forced to use coins
every day that
highlighted pagan or witchcraft symbols and we had no
choice but
to use them to buy bread and other necessities.
Some portray Pilate as a weak, indecisive or
cowardly
leader. However, his coins tell a different story.
He believed in
sorcery and the Roman pagan gods and pushed those
beliefs through
symbols on his coins. By doing so, he participated
with the work
of the enemy of man’s soul.
These examples from 2000 years ago help
document the mind
of the person who ordered the crucifixion of Christ
and ruled
Jerusalem on behalf of Rome. Though part of God’s
plan, Pilate was
much more than an innocent bystander. He placed on
his coins what
resonated in his heart. With the freedom of choice
his rule gave
him, he did nothing to stop the crucifixion even
though he did not
believe Christ’s actions warranted the death penalty.
Though he
believed his authority gave him power over life and
death, God
defied the very symbols on his coins with the
resurrection of
Jesus. The power of his coin didn’t go beyond the
worth of the
copper it came from. In the end, God had the last
word and we
remember Pilate as the man who didn’t.
Endnotes
1. John Scheid, “Sacrifices for Gods and
Ancestors,” A Companion to Roman Religion, Blackwell,
2007, p. 269.
2. A. Brent, A., The Imperial Cult and the
Development of Church Order: Concepts and Images of
Authority in Paganism and Early Christianity before
the Age of Cyprian, illustrated, Brill Publishers,
1999, p. 20.
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