What Is The Truth? 5rl3o

WHAT IS THE TRUTH?

Jeremy De Beer

Copyright © 2021 Jeremy De Beer

Published by Jeremy De Beer publishing at Smashwords

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Foreword

What is the Truth?

Introductory Comments:

Pontius Pilatus is the archetype of everyman. He represents anyone (and everyone) who has ever been placed in the truly invidious situation where making a righteous decision will inevitably lead to personal disgrace and ruination. The vast majority of humankind would also be found to lack the profound moral courage required to actively overrule his or her innate hardwired sense of self-preservation. Only those who are truly moved by the Spirit would be able to act so contrary to their default sin nature. The fact that Pilate ultimately elected to follow his survival instincts when confronted with sustained and overwhelming pressure does not necessarily make him an evil and amoral man. The fact that he vigorously withstood the machinations of his determined adversaries for so long tends to make him a courageous man who regrettably tripped over the final hurdle just short of the victory tape of righteousness.

There is a strong possibility that Pilate was not the ignorant self-serving brute often portrayed by Hollywood. His conduct at the trial of Lord Jesus is highly suggestive that he instead possessed a sharp and perceptive intellect akin to that of the disgraced mythical psychiatrist Dr Hannibal Lecter. Perhaps he was capable of discerning a great deal more about the true nature of the humble carpenter brought before him for judgement than The Word explicitly relates. Maybe he developed a consuming ion for learning the Truth as testified by our Lord and Master. What if the Prefect was accompanied in his Quest for the Truth by a loyal, trusted and honourable centurion as well as his faithful and noble wife – to search for it wherever it lay and to disregard whatever it might cost him? This seemingly fanciful treatise is entirely compatible with the stance adopted by the Ethiopian Church who have canonized both Pilate and his wife Claudia Procula as Christian converts and martyrs.

The nature of Love:

The initial four sections underscore the Divine love of our Lord and Master for mankind whereas the final three sections highlight the earthly love of the early disciples for their Lord and Master. Throughout the course of the dramatic and life-changing events depicted, the earthly love between Pilate and Claudia Procula remained firm for over five decades until the final heart-breaking but triumphant denouement. Our Lord and Master once stated that there was no greater love than that of a person who was prepared to lay down his life for a friend. At the climax, three of the main protagonists most willingly lay down their lives for each other and, thereby, for their Lord and Master.

Dedication

To Henriette

Dramatis Personae

JESUS OF NAZARETH:

Gentle carpenter, wise Rabbi, Master of the disciples and Son of God.

“I am the Way, the Truth and the Life.”

PONTIUS PILATE:

Prefect of Judaea.

“What is the Truth?”

CLAUDIA PROCULA:

Wife of Pilate, granddaughter of Augustus and stepdaughter of Tiberius.

CASSIUS LONGINUS:

Centurion.

MIRIAM:

Jewish maidservant of Claudia Procula.

CAIAPHAS:

High Priest and son-in-law of Annas.

ANNAS:

Former High Priest and father-in-law of Caiaphas.

HEROD ANTIPAS:

Tetrarch of Galilee.

JOSEPH OF ARIMATHAEA:

Counsellor and member of the Sanhedrin.

NICODEMUS:

Counsellor and member of the Sanhedrin.

SIMON OF CYRENE:

Visitor, cross bearer for Jesus and father of Rufus and Alexander.

PETER:

Lead disciple and likely author of Gospel of St. Mark.

JOHN:

Beloved (youngest) disciple and author of Gospel of St. John.

SAUL OF TARSUS:

Persecutor of the early Christian Church who became the mighty Evangelist Paul.

APOLLOS:

Evangelist.

FELIX:

Procurator of Judaea.

FESTUS:

Procurator of Judaea after Felix.

JULIUS:

Centurion.

TIMOTHY:

Leader of Ephesian assembly.

LUKE:

Personal physician and biographer to Paul.

MAURITIUS GALLAS:

Governor of the Mamertine Prison.

Special Artwork by Van Zuijdam

PILATE

CLAUDIA PROCULA

Table of Contents

Foreword

Dedication

Dramatis Personae

Special Artwork by Van Zuijdam

Part I The Trial

1. Troubled Contemplations

2. Dramatis Personae

3. Initial Manoeuvres

4. Haunting Encounter

5. Transferred Responsibility

6. People’s Choice

7. Disturbing News

8. Desperate Plan

9. Judgement Day

Part II The Verdict

10. Justice Denied

11. Ominous Portents

12. Generous Spirits

13. Miraculous Events

Part III The Witnesses

14. Important Commission

15. Life-Changing Message

16. Insurance Policy

17. Earthly Forgiveness

18. Born Again

19. Insincere Motives

20. Collective Guilt

21. Heavenly Prayer

22. The Acc

23. Post Mortem

24. Mistaken Arrest

25. Cowardly Arrest

26. Miraculous Wine

27. Bounteous Food

28. Treading Water

29. Life Restored

30. I Am

31. The Rock

32. The Traitor

33. Holy Remembrance

Part IV The Resurrection

34. Risen Master

35. Courageous Woman

36. Future Devastation

37. Unexpected Meeting

Part V The Advocate

38. The Commission

39. Clandestine Representative

40. Holy Fire

41. The Firebrand

42. Restraining Orders

43. Failed Mandate

44. Miraculous Conversion

45. Prodigal Son

46. Gentile Harvest

Part VI The Evangelist

47. Home Recall

48. Celestial Escape

49. New Beginning

50. Intervening Years

51. Anonymous Reunion

52. Ephesus Mission

53. Corinthian Regression

54. Corinth Revisited

55. Ephesian Hostility

56. Rescue Mission

57. Jerusalem Revisited

58. Melitan Miracles

59. New Shepherd

60. Final Mission

Part VII The Martyr

61. Reunited Brothers

62. The Truth

63. Victorious Athlete

Postscript

References

The Trial

Chapter 1:

Troubled Contemplations

Pontius Pilatus sat uneasily upon his elaborately gilded prefect’s throne situated within the main judicial hall of Herod’s Palace. He did not relish the prospect of being forced to be one of the lead players in what he viewed not only as a farce but as a blatant abuse of his authority. He had a longstanding contempt of the Jewish religious authorities (especially the self-righteous Pharisees) and what he perceived as their blatantly self-serving legalistic approach to their conduct of religious matters. His visceral dislike of them was based upon his considered opinion that they were not only insufferably arrogant but (more dangerously) were also grossly insubordinate to the Roman authorities.

As the Prefect of Judaea, he had often experienced their petty and vindictive objections to his decrees. Who were they (as his not-so-loyal subjects) to object to his decision to tastefully display gold-coated shields in honour of Caesar in Jerusalem? How dare they have the audacity of writing to Caesar Tiberius himself to demand their removal? And why did Caesar not only accede to their petty demands but also severely rebuke him for conducting an act of homage to his King? This lamentable episode represented a dark stain upon his troubled prefecture. Caesar does not forget or forgive failure of any kind. Would he consequently be cursed to remain stationed in this backward province that he considered thoroughly unworthy of Roman occupation?

Although he felt somewhat obliged to acquire a perfunctory understanding of their system of worship, he could not adequately comprehend how they could venerate a single all-powerful God when he was accustomed to paying tributes to a whole pantheon of gods. ittedly, their behaviour was often far from exemplary. They were inclined to internecine conflict and seemingly showed a callous disregard for the welfare of men. They really could not in any way be considered as role-models. Perhaps it was hardly surprising that sexual perversion and promiscuity were so rife in the Roman Empire. This was something that deeply offended Pilate’s sensitivities which were surprisingly

cultured for his time.

Homer once said that the ways of the gods were totally different to the ways of men. He had always felt that this comment was more than somewhat disingenuous. Whatever their faults (hypocrisy being one of the most obvious), at least the vast majority of the Jews eschewed this type of behaviour. At least they had that in their favour. This sense of (sexual) morality also reflected very well upon the character and integrity of their single all-powerful God. It was just a great pity that their religious authorities were so thoroughly detestable. Maybe their God deserved better priests. He shook his head upon reflecting this seemingly irrational contradiction and allowed a wry smile to briefly soften his stern face.

Maybe he was open to learning more about this foreign religion where the pursuit of justice and the forgiveness of one’s enemies were supposedly integral features. Far from being considered as virtuous, the latter precept (no matter how potentially noble) would generally be frowned upon within Roman society and seen as a display of weakness. After all, Roman Law was generally strong on punishment and weak on mercy. As the Prefect of Judaea, he had tended to apply this well-established principle in his dealings with the Jewish people. This ittedly somewhat heavy-handed approach to judicial affairs had (not surprisingly) engendered a strong element of animosity from his not-so-loyal subjects. This was a major cause for concern as he was under strict instructions to maintain the Pax Romana at all costs. After all, military intervention was expensive and therefore not in the best interest of the Empire. The unfortunate episode involving the gold-coated shields had already cost him much favour with Caesar. Surely another adverse event in this backward province would lead to a summons to Rome and inevitable disgrace – maybe even death. This was an option to be avoided at all costs.

Yet today, he was expected to deliver a judgement that would serve to appease the sensitivities of the hypocritical Jewish religious authorities. Pilate had taken it upon himself to discreetly follow the career of Jesus of Nazareth once his

growing popularity amongst the common people had been brought to his attention. After all, he could not permit any of his subjects (including a presumptuous carpenter hailing from a distinctly unfashionable town) to foment unrest within an already volatile population that were seemingly always within an inch of insurrection. However, all the eye-witness reports that he had previously received from his spies, suggested that this man was uncommonly wise and had preached the virtue of tolerance towards one’s fellow man (including presumably Romans). Indeed, he had notably advised his followers to loyally pay their taxes to Caesar. This was (in Pilate’s somewhat jaundiced eyes) an extremely commendable action – one worthy of reward.

Indeed, Pilate had been curious to personally attend one of his meetings but had (on the grounds of security) refrained from doing so. Arriving with an entourage of guards might have provoked a riot which would have represented an adverse event. He had even briefly considered the possibility of disguising himself as a Jewish peasant in an attempt to mingle amongst the generally peaceful and attentive crowd. However, he wondered (with some trepidation) what the response of these people would have been had his true identity been unveiled. After all, he was far from being the most popular person in Judaea. In addition, his ruthlessly ambitious Roman peers (whose political sensitivities also needed to be pacified) would have strongly disapproved of such covert behaviour. It would have been deemed as being most unbecoming of a Prefect. It was always possible that one of them might have opportunistically reported him to his superiors in order to further damage his reputation. This, too, would have represented an adverse event.

Maybe he should have sought a private (and confidential) audience with the carpenter? Surely a humble artisan (no matter how wise and popular) would have been honoured to meet the Prefect? No matter, they were soon destined to meet – under extremely adverse circumstances for the carpenter. Uncharacteristically for him, Pilate already felt strangely and strongly convicted to show him mercy. They had never met – but Pilate already sensed that there was something indefinably special about the character of this man. This irrational (to him) realisation made Pilate increasingly uncomfortable. After all, the Jewish religious authorities had labelled this carpenter as the King of the

Jews. Yet, by all s, he did not conduct himself remotely like a king. If anything, he went out of his way to humbly serve his adoring followers. He, yet again, shook his head in disbelief at the audacity and arrogance of the Pharisees. Surely this gentle man (over whose life Pilate now had complete authority) was worth a hundred of these sanctimonious hypocrites.

Chapter 2:

Dramatis Personae

Pilate’s uneasy contemplations were abruptly terminated by the cacophonous blast of an off-pitch trumpet announcing the imminent arrival of the prisoner and his accs. It was seemingly an ill-feted start to a day of infamy. Would these proceedings (and their inevitable outcome) characterise him for eternity? Was this truly his earthly destiny – inextricably bound with that of a carpenter?

He could hear a growing commotion arising from the precinct of the courtyard located adjacent to the main judicial hall in which he was seated. Clearly audible were the high-pitched intonations of Caiaphas, the High Priest and archhypocrite. Pilate held him in special contempt as the anointed leader of this voracious pack of wolves who were inexorably closing in upon their hapless (and in his eyes innocent) victim. Cassius Longinus, the centurion in charge of the guards bustled into main judicial hall and slowly approached Pilate with an obviously perplexed look on his face. Realizing that something was already amiss, the Prefect (in equal measures of frustration and agitation) raised his eyebrows and briefly gazed upwards at the ceiling. He instinctively knew that the Roman gods were either totally disinterested or (more likely) totally impotent to assist him in his travails.

The clearly embarrassed and deeply apologetic centurion (whom Pilate had long held in the highest regard due to his exemplary combat record) stated that the Jewish religious authorities were refusing to enter the main judicial hall, as they did not wish to be ceremonially defiled and thereby prevented from eating their main over meal. The Prefect felt a surge of anger arising from deep within him. He scowled and gritted his teeth. This refusal to meet him within the main judicial hall (where his seat of authority was located) represented the ultimate personal insult and act of insubordination. The thought of crucifying Caiaphas rather than the humble (and in his eyes most likely innocent) carpenter from Nazareth briefly crossed his mind. Now that would teach these pesky Jews not be defy him and thereby the might of Rome. As satisfying a prospect as this

represented, he immediately realized (with some regret) that this precipitant action would most likely spark a major insurrection from his already not-tooloyal subjects, whose primary allegiance was clearly directed to their religious authorities. He briefly wondered how the Roman priests serving their various deities would be able to handle such obvious political power. But then the realization struck him that this would never happen as the multitude of Roman gods did not come close to exerting the same effect upon the Roman people as the single all-powerful God did upon the Jewish people. He found this thought rather perplexing.

Pilate ruefully shook his head and slowly arose from his Prefect’s throne. He knew all-too-well that Caiaphas (with this seemingly petty religious-based objection) had cleverly outmanoeuvred him and would thereby derive the notinconsiderable psychological advantage of forcing the presiding judge to meet the accs on relatively neutral ground. This situation was outrageous and totally unacceptable in his eyes. Nonetheless, he had to job to perform and was expected to fulfil it to the best of his ability – even if this included bowing to popularist pressure in order to maintain the uneasy Pax Romana. Failure to do this would result in an inevitable summons to Rome with dire consequences. He therefore felt obliged to swallow his pride and accede to the demands of the Jewish religious authorities. It seemingly represented the path of least resistance.

As Pilate strode out to the spacious balcony overlooking the courtyard, he was quick to notice that the lean and hungry weasel-like High Priest was located at the vanguard of his entourage (which included the still highly influential former High Priest Annas, his father-in-law and his five brothers-in-law). The Prefect had to it to himself that Caiaphas possessed a regal demeanour dressed in the splendour of his priestly robes. Indeed, he even felt somewhat outclassed by his opponent for the day. This relative lack of confidence was an ill omen and was something that he would have to actively combat. After all, his hard-fought career was potentially at stake. He could not and would not permit this powerful political rival to further outmanoeuvre him. He knew all-too-well from previous (and far from pleasant) experiences that these Jewish priests and scholars could be extremely erudite in their legalistic arguments. Their religious training seemingly equipped them well for such courtroom confrontations. They could

always be relied upon to counter any of his comments. He had previously learned this at considerable personal cost.

Once Pilate was comfortably ensconced upon the balcony, the prisoner was escorted by two fully armed guards to a position on his left side. Although these fighting men were also tasked with protecting their charge from the anger of a clearly volatile mob, their presence seemed a gross overreaction as the carpenter was not (in the Prefect’s eyes) deemed to be a violent or dangerous man. He had apparently not resisted arrest and had willingly gone into custody. Upon his entry, the priests hurled voluble insults at him and those closest to him even spat in his direction. Pilate glared at them, showing obvious contempt for their thoroughly uncouth and uncalled for behaviour. Only the Roman plebeians would have reacted in such a barbaric way. He was genuinely surprised and somewhat unsettled by the intensity of their response. It was obviously going to be an extremely difficult and unpleasant day in court. He disliked disorderly conduct which deeply offended his sense of order and discipline. He knew alltoo-well the destructive capabilities of an ill-disciplined mob. He could readily sense the mob mentality amongst the accs. He wondered whether he should order a greater military presence within and around the Herod’s Palace. However, he deemed this action as ill-advised as it would likely serve only to further inflame an already volatile situation.

Despite an obvious element of facial disfiguration, courtesy of the earlier interrogation conducted by the Jewish religious authorities, Pilate could instantly recognise that the carpenter possessed an honest face. Even a kindly face. He looked strangely (almost surrealistically) at ease for someone who was facing the very real prospect of a cruelly prolonged and agonizing death. There was something irable and even distinctly likeable about this man. Pilate allowed himself to ponder the underlying reason why these religious bigots hated him so much and precisely what he had done to harm them. No doubt, he would soon learn the answers to these musings. There was no reason to delay the court proceedings – although he was feeling increasingly unsettled at the prospect of having to judge this extraordinary man.

Chapter 3:

Initial Manoeuvres

With equal elements of curiosity and trepidation, Pilate ordered Caiaphas to succinctly present his argument as to why he considered Jesus of Nazareth to be guilty of a capital offense against Caesar. True to form, the chief hypocrite preceded his address with an ostentatious and totally disingenuous display of respect to the Prefect. Pilate could not help feeling offended by the excessive and totally insincere bowing and genuflexion performed in his honour. He instantly realized that this was Caiaphas’ rather transparent strategy of ingratiating himself to the presiding judge and thereby substantially raising his expectations of a favourable outcome. Pilate wondered what other manipulative tricks these Jewish religious authorities would employ in order to metaphorically twist his arm. He could feel his ire rising but realised that this was one occasion when he absolutely needed to control his notorious temper. This represented yet another not inconsiderable weight pressing harshly upon his already wearying mind.

After what seemed like an eternity, Caiaphas eventually completed his obviously well-prepared and insultingly insincere utterances and fell silent. Pilate somehow managed to refrain from rolling his eyes which would have betrayed his growing sense of irritation with the ingratiating antics adopted by the High Priest. He fully realized that he would need to adopt an imperious attitude in order to avoid being yet further outmanoeuvred in his exchanges with the Jewish religious authorities. Adopting the stern and authoritative look readily expected from a Roman judge and speaking with a stentorian voice, he commenced proceedings by enquiring as to the nature of the charges they were bringing against the prisoner. Pilate was acutely interested in discovering the true reason for these usually self-sufficient people feeling the dire need to escalate this seemingly clear-cut religious case to the jurisdiction of the Roman authorities. He sensed that they would (at least) initially try their hardest to obfuscate matters in order not to have to reveal their true underlying motivations.

Caiaphas (in an almost casual manner) replied that they would not have handed

over the carpenter for judgement if he were not deemed to be a criminal. The disingenuous nature of this response took Pilate somewhat by surprise. Was this designed as a deliberate insult to his intelligence or (more likely) was their case against the man from Nazareth so weak that this constituted a desperate attempt to avoid having to further outline their non-existent (under Roman law) charges. They obviously wanted the Prefect to accept their verdict and condemn the prisoner upon their recommendation without the need for a formal trial. This blatant attempt at undermining his legal authority was totally unacceptable in his eyes. In addition, every man charged with a capital offense deserved a chance to defend himself against his accs as rigorously as possible – especially the gentle carpenter whose career Pilate has surreptitiously followed for some time.

After some further consideration, Pilate decided that the best course of action for him to adopt would be to refer the case back to the Jewish religious authorities for sentencing according to their much-vaunted Mosaic Law. Maybe this somewhat nebulous response might enable him to regain the initiative from Caiaphas as this strategy would effectively force the High Priest to lay criminal charges against the carpenter compatible with the transgression of Roman Law. If the Jewish religious authorities desired the death penalty, they would need to thoroughly convince him that Jesus had committed a capital offense. Surely, not even these hypocrites could manufacture such a crime against someone who seemed to offer his followers sage advice on how to live a godly life. The Prefect was now beginning to see how the carpenter’s ministry was potentially undermining the societal role of Caiaphas and his acolytes. They, no doubt, saw the man from Nazareth as a serious political rival to their traditional and historical power base. His undoubted popularity amongst the people was likely a direct personal threat to Caiaphas. No wonder he wore such an intense facial expression. So, the phenomenon of eliminating political rivals (well-established in Roman political circles) also applied to the Jewish religious authorities. And they expected him, Pilate, to fulfil the role of their most unwilling hatchet man in this thoroughly detestable business. A growing sense of disgust was beginning to overtake him.

As the Praetor glared towards the High Priest and his entourage, Caiaphas stated that the prisoner was not only subverting their nation but also opposing the

payment of taxes to Caesar. In addition, he also claimed to be the Jewish Messiah (King). The initial accusation was clearly of no interest to Pilate as it constituted a purely Jewish religious issue. However, the second charge potentially represented a far more serious (personal) matter as the Roman Prefect was responsible for the collection of taxes. A noticeable decline in provincial revenue would soon be investigated by Rome and he would be held directly able. This would represent another (potentially fatal) adverse event in his career. The third indictment was interesting – was the implied challenge aimed primarily at the Jewish religious authorities (which he perceived most likely) or at the Roman governance (which he deemed unlikely)? His ittedly somewhat sketchy background information regarding the ongoing activities of the carpenter did not include the preaching of subversive messages. In fact, he clearly ed receiving an authoritative report where Jesus actually encouraged people to pay the taxes that they owed to Caesar.

Nonetheless, Pilate was somewhat perturbed by the nature of the charges (which he was still inclined to dismiss with the contempt he felt that they deserved). He felt a growing conviction to privately question the prisoner about the validity of the accusations so vehemently levelled against him. He slowly arose from his gilded throne (which had been hurriedly relocated to the balcony in order to appease the sensitivities of the Jewish religious authorities) and announced his intention to interrogate the carpenter within the main judicial hall to the assembled masses. The Prefect noticed the worried frown that briefly crossed Caiaphas’ brow. This palpable sign of anxiety clearly betrayed the fact that the High Priest was rightfully concerned about the possibility that the carpenter might reveal information that had been deliberately suppressed by the religious authorities. Pilate suddenly felt a growing sense of confidence with the realization that he had just scored a major (and potentially irreversible) strategic victory over Caiaphas. All he needed now was for the carpenter to mount a rigorous defence whereby he could eloquently counter each of the charges levelled against him. Pilate had previously received reports regarding the undoubted wisdom of Jesus and the intellectual strength that characterised his preaching. Surely it would prove easy for him to systematically destroy the deliberately vague (and seemingly totally unfounded) accusations raised by the increasingly desperate religious authorities.

Chapter 4:

Haunting Encounter

The Prefect dismissed the two fully armed guards in order to be alone with the prisoner. He carefully scrutinized the carpenter. His previous observation regarding the honesty and kindness exhibited by his face were instantly confirmed. He also possessed an authoritative bearing – despite having been grievously assaulted by the Jewish religious authorities and now finding himself in a truly invidious life-and-death situation. Pilate somehow felt strangely drawn to him. This was something that he could not rationally explain – especially as he generally had a problem in relating to other people. He also had the uneasy feeling that he was being judged by the prisoner whose eyes were firmly fixed upon him. This role reversal was disquieting – although (in this particular case) it did not seem remotely offensive to him. The Prefect gazed quizzically at his silent interrogator. It was as if the prisoner were somehow able to gauge his deepest (and most private) thoughts and emotions. In all his life, he had never experienced such an intense non-verbal interaction with a stranger. This was truly proving to be a haunting encounter – one that could become a life-altering event.

Pilate soon realized that the Jewish religious authorities gathered within the adjacent courtyard would expect him to conduct a fairly hasty and perfunctory interrogation of the prisoner. While the prospect of keeping them waiting in suspense greatly appealed to him, he was also aware that it might not be in his best interest to further inflame their already heightened emotions. After all, such heightened emotions had directly led to them to pen that most damaging letter to Caesar Tiberius. Therefore, not wishing to further hurt their sensitivities, he elected to cut to the chase by commencing the interview with a pointed question that would presumably (in his mind) elicit a correspondingly direct answer. With a slightly quizzical look on his face, the Prefect gently asked the carpenter whether he truly considered himself as the King of the Jews. After all, he wore simple peasant attire that lacked any semblance of royal insignia. Therefore, his outward appearance did not remotely resemble that of a king – although he undoubtedly deported himself in an authoritative and regal fashion.

Pilate impatiently placed his hand under his chin as he awaited a response. The prisoner’s incisive counter question enquiring whether the Prefect himself believed this or whether he was merely told this by others (an obvious veiled reference to the Jewish religious authorities) took Pilate completely by surprise. He was highly impressed by the sharp intellect underlying this penetrating counter thrust. The prisoner was obviously well aware that no Roman had accused him of sedition and that the case was thereby clearly outside Roman jurisdiction. This legalistic masterstroke (to which he could mount no obvious retort) would clearly not have shamed any of the seasoned Jewish religious authorities. Surely a humble (and presumably poorly educated) carpenter would be incapable of mounting such an eloquent defence?

After an awkward silence, Pilate somewhat enigmatically asked the prisoner whether he (the Prefect) was a Jew as he was clearly expected to possess a detailed knowledge and understanding of the complex (and, to him, often seemingly petty) nuances that pervaded the Jewish religion. Maybe the selfproclaimed title “King of the Jews” might somehow (unbeknown to him) be construed in some non-political sense. Although possessing a ing knowledge of this foreign religion, Pilate fully realized that he was hopelessly out of his depth when it came to delivering an authoritative judgement relating to Jewish religious affairs. Anyway, he did not perceive it as his duty to become actively involved in such matters. However, these people had seen fit to deliver this man to stand trial before him. The Prefect continued by enquiring precisely what the prisoner had done to incur such great hostility from the leaders of his people. The element of hatred directed towards the carpenter by his own religious authorities was unprecedented. Pilate could not understand how such a gentle man could possibly provoke such powerful negative emotions.

The prisoner quietly answered that his Kingdom was not of this world. If it were, his loyal followers would surely have fought against the Jewish religious authorities in order to actively prevent them from taking him into their custody. Although his reply was totally logical, it deeply concerned the Prefect. This man definitely exercised much influence and authority over the Jewish people – the

large crowds that regularly followed him and his disciples were elegant testimony of this fact. This undoubtedly made him a popularist leader in the eyes of many people. Pilate suddenly ed receiving somewhat curious reports detailing how the carpenter had often adopted a distinctly confrontational approach towards the bigoted Jewish religious authorities and their petty rules and regulations. Indeed, he nearly caused a riot on more than one occasion. Although Pilate could not help but greatly ire the singular courage and conviction of this man for so uncompromisingly highlighting the hypocrisy that seemed to pervade these narrow-minded people, he fully realized that this behaviour must have greatly annoyed the High Priest and his acolytes. Nonetheless (despite his undoubted regal authority), this man did not claim to lead an earthly kingdom. He had no even attempted to defend himself against his enemies. Therefore, he obviously presented no threat to Rome and had clearly not committed an offense against Caesar. The Prefect was really not concerned with the (to him) obscure theological claims raised by the hostile Jewish religious authorities.

For the sake of obtaining further clarity in his increasingly confused and troubled mind, the Prefect felt the need to confirm whether the prisoner did indeed perceive himself to be a king – albeit of a kingdom that was apparently not of this world. Although he found this topic deeply perplexing and it clearly fell outside of his locus of authority, Pilate felt a strange conviction to learn more about this – as if he really needed to understand this issue in order to greatly enhance his inner knowledge. He impatiently cradled his chin in his right hand and eagerly awaited the reply of the carpenter. His response astounded the Prefect – as he claimed the sole reason for him being born and coming into the world was for him to testify to the Truth and that everyone on the side of truth would listen to him. Pilate was indeed listening to him and felt deeply affected by his words. Although he might well have displayed the occasional lapse in judgement when he ill-advisedly pursued options that were politically expedient, the Prefect nonetheless considered himself to be an honest man on the side of truth (as he perceived it). He certainly displayed considerably more moral fortitude than the majority of his colleagues who routinely accepted hefty bribes in order to pervert the course of justice by issuing rulings that were highly favourable to their beneficiaries. At least he had a reputation for honesty – albeit tainted by impulsivity.

He wondered what the carpenter perceived as representing the Truth. Did it possibly relate to hidden spiritual matters which were infinitely more profound than anything offered by his pantheon of gods? Pilate’s reverie was abruptly disturbed by the sound of raised voices emanating from the adjacent courtyard. Cassius Longinus again bustled into the main judicial hall with another perplexed look on his face to inform Pilate that the crowd were growing impatient and were vehemently demanding a verdict. The Prefect bit his lip and almost apologetically glanced at the prisoner in the sure knowledge that their private (and personally haunting) conversation had effectively been terminated. The carpenter gently smiled at him as if he somehow knew that their interaction had been predestined to end at this critical juncture. Pilate felt increasingly bewildered – it was as if the prisoner was judging him rather than the other way around. Yet he somehow sensed that his judge was not only impeccably honest but also unconditionally merciful in nature. He slowly shook his head in disbelief.

Chapter 5:

Transferred Responsibility

The Prefect, with the prisoner on his left side, strode out to the balcony to face the increasingly rabid crowd. An even deeper (than before) sense of revulsion and outrage at their lynch-mob mentality filled him. They were the complete antithesis of the wise and gentle man standing quietly beside him. He was strongly tempted to set the guards upon these creatures in order permanently remove them from his jurisdiction. Surely this would represent true justice rather than him being forced to sacrifice an innocent man? He jutted his jaw and loudly stated that he could find no fault in the accused. The expected backlash of further insults and accusations aimed at the prisoner from below was nearinstantaneous.

In order to ensure that justice was seen to be done in the eyes of the assembled fanatics, Pilate invited Caiaphas, together with a few of his most senior priests, to meet with him and the carpenter directly in front of the main judicial hall. The Prefect was fully confident that the man from Nazareth would be easily able to rebut the malicious and fallacious charges levelled against him. In fact, he keenly anticipated a rigorous and systematic defence that would serve to expose the scheming duplicity of the Jewish religious authorities and thereby enable him to gladly institute severe sanctions against them. Nothing would currently give him greater pleasure than to humiliate Caiaphas and his acolytes. This would not only represent a major political victory but would likely also curtail their subverting activities for some time. This pleasing prospect elicited a wry smile from the Prefect as he and the prisoner (in the company of several heavily armed guards) descended the ornate marble steps to meet with the most senior accs.

Pilate deliberately positioned himself directly in front of Caiaphas as he wished to clearly view the look of despair on his face as the High Priest was exposed as a manipulative liar. Maybe (contrary to his earlier fears), the day would yet prove to be an exceptionally good one for him. In order to offer him some encouragement, the Prefect smiled gently at the prisoner who was surely about

to be acquitted of all the charges levelled against him. Caiaphas accused the prisoner of blatantly flaunting several of the sacred laws and of committing blasphemy by claiming to be their Messiah. The accompanying senior priests duly confirmed these charges. This time, Pilate attempted to diligently follow their arguments in the light of the information he had managed to glean from his private interview with the carpenter. Did these rather obscure (to him) theological charges somehow revolve around the pursuit of the Truth? This was surely possible – as Jesus of Nazareth was an extraordinary man who possessed an almost unearthly wisdom.

After what seemed like an eternity (but was probably more like twenty minutes), the Jewish religious authorities finally ceased their accusations and closed their case against the prisoner. In the interest of justice (and to appease his growing curiosity), the Prefect was prepared to grant the wise carpenter an equal length of time to systematically rebut each and every one of the malicious and fallacious charges. In fact, he greatly relished this showdown between the religious elite and the popularist preacher (whose eloquence he greatly ired). With an outstretched hand, he gestured to the man from Nazareth to commence speaking. While gazing at the priests with stern eyes (rather than the considerably gentler look he had shown Pilate), he inexplicably remained silent as if deliberately refusing to answer any of their accusations. Yet he had earlier granted Pilate a vigorous and elegant defence that had been regrettably curtailed by the actions of the assembled mob. The Prefect felt an unpleasant combination of bewilderment and panic arising deep within him as he attempted to comprehend what was happening. Why was the prisoner consciously providing Caiaphas with a victory that would inevitably lead to his death? This made absolutely no sense to his sharply trained judicial mind. The High Priest could now demand that he institute the death penalty for a series of empty and malicious charges that clearly lacked any legal foundation.

Pilate somewhat desperately informed the prisoner of the numerous charges that had been levelled against him in the hope of eliciting a response from him. Still he remained silent and declined to refute their charges. When the religious authorities stated that the carpenter had commenced his seditious ministry in Galilee, the Prefect enquired as to whether the accused was a Galilean. Pilate

(with some relief) suddenly realized that this territory fell under the jurisdiction of Herod Antipas, the tetrarch of Galilee who (most conveniently) also happened to be in Jerusalem. This territorial consideration might potentially present the Prefect with the perfect opportunity of not only extricating himself from a thoroughly distasteful state of affairs by transferring the case to Herod but also of winning some much-needed favour from the tetrarch by showing him this courtesy. This seemed to represent a rather elegant way of retrieving the situation whereby he would not be required to perform a patent miscarriage of justice (which greatly offended his sensitivities regarding the sanctity of the Roman legal system) and could also gain some prestige in the eyes of a political rival.

The Prefect duly notified the Jewish religious authorities of his decision to refer the prisoner to Herod for further interrogation and ordered the trusted Cassius Longinus to assemble a squad of a dozen fully armed guards for escort duty. Caiaphas initially frowned as he realized that he had possibly been outmanoeuvred but quickly replaced this expression of obvious disappointment with another ostentatious and totally disingenuous display of respect to the Prefect. Pilate inwardly seethed but politely bid farewell (at least for the time being) to the despised Jewish religious authorities. He truly hoped that he would not be required to grant them a further audience later in the morning. Maybe Herod could somehow (by force if necessary) manage to persuade them to abandon the folly of their ways? From what he knew of the dissolute Herod, the possibility of him providing wise council to these rabid beasts seemed remote. Nonetheless, desperate times required desperate measures. An uneasy peace descended upon the Prefect as he awaited from Herod.

Chapter 6:

People’s Choice

After less than an hour, the relative tranquillity was shattered by a now familiar commotion arising from within the courtyard adjacent to the main judicial hall. Herod had obviously undertaken a perfunctory interrogation of the prisoner and elected to refer him back to Pilate for judgement. The tetrarch had therefore declined to relieve him of this odious and unwanted responsibility. Cassius Longinus strode into the main judicial hall, bowed dutifully towards the Prefect and presented him with an ornate scroll entrusted to him by Herod. Pilate slowly opened the scroll with much interest and anticipation as he was most eager to see whether the tetrarch shared his impressions regarding the fallacious nature of the charges brought against the carpenter. The Prefect was deeply impressed and greatly heartened by the amiable (and even deferential) tone of the message from Herod. He was even more comforted by the fact that the tetrarch itted that he could find no fault in the prisoner. At least they were in total agreement regarding this key point. This made Pilate feel significantly more confident at the prospect of facing Caiaphas and his entourage.

As it was over, a Festival held deeply sacred to the Jewish people, the Prefect was accustomed to celebrate the event by releasing a prisoner to the assembled masses. This was a time-honoured custom throughout the Greek and Roman world to honour special occasions. Having just obtained Herod’s tacit approval, it would surely prove a formality for him to mark the over by formally releasing the man from Nazareth –especially in light of his recent triumphal entry into Jerusalem where a multitude of people acclaimed him as (presumably) their spiritual leader. In view of the undoubted popularity of the prisoner, Pilate was tempted to release him without consulting further with the duplicitous Jewish religious authorities. According to Cassius Longinus, a growing crowd of ordinary people had already begun to assemble in the adjacent courtyard in order to demand their annual gift of a freed prisoner. Surely these people would choose the gentle carpenter (as their proclaimed spiritual leader) in preference to the brutish Barabbas (a robber, murderer and insurrectionist).

The Prefect briefly contemplated the matter but felt sufficiently confident that the popular will of the ordinary people would override the self-serving will of the hypocritical religious authorities. This was also an opportunity to humiliate Caiaphas and his acolytes in front of the people whose interests they were meant to serve. Thereby, the man from Nazareth would be free to continue proclaiming his affirming and totally non-threatening message of peace and love while the High Priest would have to unflinchingly it defeat. This represented the ultimate win-win situation for Pilate – true Roman justice not only for a clearly innocent man (whom he already held in the highest regard) but also for a clearly mendacious man (whom he already viewed with the greatest contempt).

With a smile, the Prefect politely invited the Jewish religious authorities to occupy a prominent position in front of the assembled masses in order for them to obtain a clear view of him releasing their prisoner in response to overwhelming popular demand. This was going to be his moment of triumph against Caiaphas. Pilate duly asked the assembled people whether they wished for him to release the King of the Jews (with whom neither he nor Herod could find fault) or Barabbas. In order to partially appease the sensitivities of the soonto-be crest-fallen authorities, he offered to have the carpenter flogged. Even if that constituted the sum total of the punishment meted out to the prisoner, he would nonetheless feel guilty of grievously assaulting an innocent man. He was quite sure that these generally hard-working and honest people would be able to see through the machinations of their religious leaders.

A sense of profound shock and horror overwhelmed Pilate when he incredulously heard the concerted cries of BARABBAS arising from below him. How could this possibly be? He pondered whether personal popularity could be such a fleeting phenomenon and whether the collective memory of the people could be so short. This observation could well have decidedly unpleasant implications for him as the leader imposed upon them by their Roman overlords. He was sweating and he could feel his heart pounding in his chest. He pensively wondered whether the Jewish religious authorities would condone the release of a robber, murderer and insurrectionist. Surely this was contrary to their strict statutes and laws? However, from previous experience, he knew all-too-well that they were opportunists who would blatantly flaunt their own beliefs in order to

gain the advantage over an adversary. Therefore, it came as no surprise to him when they duly echoed the sentiments of the baying mob. Although he still ultimately possessed the right to decide which prisoner merited release, the Prefect was unsure whether he should follow his conscience and overrule the increasingly frenzied crowd. This undoubtedly noble course of action would nonetheless represent a major risk.

Chapter 7:

Disturbing News

As Pilate was nervously considering the relative merits and demerits of pursuing his vision of true Roman justice, his most trusted servant burst into the main judicial hall urgently bearing a barely decipherable handwritten note from his beloved wife Claudia Procula. It contained disturbing news of the horrific dream she had just experienced and concluded by entreating him not to condemn Jesus of Nazareth as he was an innocent man. Her fervent request merely served to confirm something that he already knew. He was strongly inclined to attach great importance to such dreams and generally considered them to be prophetic in nature. In her nightmarish vision, she had seen countless people repeatedly reciting (in many different languages) the fact that their religious leader had suffered and been crucified under Pontius Pilate.

The Prefect readily realized that he was far from perfect. He possessed a violent temper which he often failed to control. He was also inclined to make decisions that were politically expedient – ones that had initially tended to actively assist the upward trajectory of his career. However, of late, they had served to somewhat desperately bolster his increasingly damaged reputation. Nonetheless, he did not perceive himself to be a truly evil man whose name would seemingly (according to his wife) be forever cursed by millions of people. After all, it is good and proper for one’s name to be fondly ed after one’s death for one’s glorious and heroic deeds. However, such a notorious legacy should surely be avoided at all costs. Pilate noticeably winced at the unpleasant realization.

In growing desperation, the Prefect (almost pleadingly) asked the assembled crowd what he should do with the man they referred to as the King of the Jews. Maybe he might be able to persuade them to accept a punishment short of the death penalty. He fully realized that his powers of persuasion would be tested to the utmost. It was surely worth trying to reason with these people in order to prevent a blatant miscarriage of justice – one that might just haunt him for eternity. As they vociferously reiterated their implacable demand for him to

crucify their Christ, Pilate (for the third time) stated that he found no reason to execute the prisoner. He then boldly stated that he would punish and release the carpenter before striding purposefully back into the main judicial hall with the man from Nazareth and six fully armed guards following him.

The Prefect briefly glanced at the King of the Jews and sadly shook his head as the clamour outside rose to a crescendo. There was no hint of malice in his gentle eyes – but rather an expression of love, understanding and acceptance. Pilate could only wonder at the composure and inner peace seemingly radiating from the carpenter as the enraged mob outside literally bade for his blood. Cassius Longinus bustled into the main judicial hall with several more guards in his wake. He was obviously preparing his well-trained charges for possible offensive action against the increasingly aggressive mob outside. The Prefect again glanced at the prisoner with a clear look of bewilderment in his eyes. Pilate noticed an almost imperceptible nod of his head as if to acknowledge what must be done under these dire circumstances. It was almost like he was totally willing to be led like a lamb to the slaughter. He offered no defence to Caiaphas when he could clearly have demolished his pitiful charges. He incredulously seemed to not only accept but also warmly embrace the prospect of a humiliating and excruciating death. This concept of self-sacrifice (presumably for his now seemingly non-existent followers) was totally foreign to the Roman .

Chapter 8:

Desperate Plan

Pilate (contrary to his innermost convictions) reluctantly ordered that the prisoner be flogged, in the hope that this cruel and brutal punishment might yet prove sufficient for the bloodlust of the frenzied crowd. Perhaps the more moderate and humane people (who once ed him) might conceivably take pity upon their brutalized Christ. He summoned Cassius Longinus and quietly stated that the flogging should be restrained as the prisoner was (under no circumstances) to die as a result of his injuries. The soldiers should be instructed to adopt other more creative ways for further humiliating the royal pretender. The Prefect planned for the carpenter to appear as pitiable as possible to the Jewish religious authorities in order to clearly show them that he represented no conceivable threat to them. Perhaps this desperate plan could work with these arrogant and self-serving leaders who seemingly cared more about their power and prestige than their religion. Pilate felt distinctly uneasy having to accede to the demands of these people who were supposedly directly under his authority. However, on no , could he risk them writing another damaging letter of complaint to Caesar Tiberius. Yet, on the other hand, there was Claudia Procula’s nightmarish vision which eternally cursed him for sentencing Jesus of Nazareth to death. He was truly between Scylla and Charybdis.

The Prefect’s disturbed ruminations were interrupted by the return of the prisoner and his guards. Pilate visibly winced at the bizarrely absurd appearance of the gentle carpenter whereby his disfigured and bloodied face was complemented by a platted crown of thorns and his lacerated torso was adorned with the dishevelled purple robe he had earlier bequeathed to Cassius Longinus. The hardened guards had indeed excelled themselves in the execution of their grim task. The end result of their mockery was a truly grotesque parody of an earthly king which would hopefully serve to transform the accused into an object worthy of great sympathy. This superadded discourtesy was totally compatible with his impromptu plan. He felt strangely convicted to silently pray (to any god that would deign to hear his fervent supplication) for a successful resolution to his dilemma.

With a heavy heart and a distinct sense of trepidation, the Prefect again strode out to the balcony overlooking the courtyard in order to, once again, appeal to the collective conscience of the assembled crowd. He knew that this was likely destined to be the moment of truth: where he would be forced to commit himself into making a definitive judgement. Pilate sensed that this was no ordinary day and that his forthcoming decision would define his career. Two equally unpleasant prospects seemingly confronted him - career suicide if he defied Caiaphas or eternal damnation if he condemned this clearly innocent man. Both of these choices would be associated with public disgrace: the former for the remainder of his earthly life and the latter seemingly for eternity. Surely there was a third available option that would somehow save him from such shame and dishonour. However, he felt completely drained and totally bereft of inspiration. He was clearly not going to be subject to a startling divinely-inspired revelation. He would therefore have to rely solely upon his strategy of placing his faith in the sympathy and forgiveness of the Jewish people and their religious authorities. After all, a clearly innocent man’s life depended upon this uncertain outcome. In addition, this same man (at least according to his accs) claimed Divine favour and/or authority. Maybe he might yet (at this most critical juncture) somehow be able to utilize this unearthly influence to save himself from a hugely unpleasant fate.

The Prefect, yet again, stated that he could find no legal basis for the charges levelled against the prisoner by the religious authorities. He then summoned the prisoner and mockingly (in accordance with his plan) presented the brutalised carpenter to the people as an ordinary man rather than as a king. Pilate found this pretence to be sickeningly distasteful and hoped that the man from Nazareth would somehow discern the underlying reason for this nauseating display. Now was the moment of truth – the world would soon see whether these religious authorities and their followers possessed a shred of humanity. Their religion apparently demanded the pursuit of justice and the forgiveness of one’s enemies. How could they then conceive to engineer a blatant miscarriage of justice and refuse to forgive a clearly innocent man? Their behaviour was therefore clearly incompatible with their beliefs. Surely (at least) some of these people would perceive this obvious (to him) inconsistency and listen to his voice of sanity.

Chapter 9:

Judgement Day

The unwavering and vociferous cries of the religious authorities (echoed by the fevered crowd) for the crucifixion of the accused elicited a sense of profound disappointment (and growing frustration) within the Prefect. In view of his previous experiences with these leaders, their rigid inflexibility and complete lack of forgiveness did not totally surprise him. He would now need to remain calm and actively reign in his anger if he hoped to retain a modicum of decorum with these thoroughly despicable people. With a sense of irony (which he hoped would not be lost upon Caiaphas), Pilate quietly retorted that (as the accs obviously viewed themselves as being morally superior to him) they should resume responsibility for the prisoner and crucify him themselves. Of course, the High Priest knew all-to-well that this particular action (as much as he desired it) did not represent a legal option for him to pursue under Roman law. Only the Prefect could sanction the death penalty.

The High Priest (in an apparent act of desperation) to resolve the ime and secure a favourable decision in his favour, confided to Pilate that the carpenter had also claimed to his followers to be the Son of God. This was a flagrant act of blasphemy to them and required the death penalty. It appeared to the Prefect that Caiaphas believed that this additional charge would serve to justify the other lesser charges that they had already levelled against the man from Nazareth. Pilate suddenly ed his earlier conversation with the carpenter where he had quietly stated that his Kingdom was not of this world and that the sole reason for him being born and coming into the world was for him to testify to the Truth. In his religion (featuring a whole pantheon of gods), the paths of the various gods sometimes mysteriously crossed those of mortals. Could the gentle carpenter be a son of Jupiter who had been specifically sent to unveil some profound hidden truths to him? These comments were entirely compatible with such a seemingly unlikely scenario. After all, throughout the course of his trial, he had exuded an unearthly calmness that was worthy of a god. But yet, the man from Nazareth was clearly a Jew whose ministry had catered exclusively to his fellow believers. However, was it possible that he could indeed be the son of the all-powerful Jewish God? Why did the High Priest not consider this as a distinct

possibility as his wisdom and insights also seemed unearthly? Did he (Pontius Pilate) see something in this man that Caiaphas had obviously failed to recognise? Did his beloved Claudia Procula receive a divinely prophetic message in her nightmarish dream?

The Prefect felt anxious and overwhelmed by these profoundly challenging metaphysical considerations. He suddenly felt a deep need to further examine the prisoner in a desperate attempt to obtain some answers to these pressing questions. He again retreated to the main judicial hall in order to conduct his private interrogation. He commenced by nervously enquiring from whence the carpenter came. Pilate earnestly desired that the earthly carpenter would (even at this late stage in proceedings) confide his true identity to him. He would believe him (and strenuously defend him) if he stated that he was of Divine origin. The Prefect gazed pleadingly at the man standing opposite him as he was desperately seeking enlightenment from someone whom he acknowledged to possess unique god-like qualities.

However, much to his chagrin, the prisoner remained quiet – although Pilate could sense that he still radiated an unworldly sense of beneficence towards him. Perhaps this was the incorrect question to ask. But how could it deemed to be inappropriate when he was genuinely searching for the truth? After all, the man from Nazareth had previously informed him that the sole reason for him being born and coming into the world was for him to testify to the Truth. The Prefect felt deeply frustrated as this was a question to which he desperately required an answer. He gently reminded the prisoner that he possessed the power to either release him or to crucify him. He truly hoped that this mild prompt might serve to elicit a response from the carpenter.

The accused replied by stating that Pilate would not have possessed the power to judge him unless it were given to him from above. He also noted that the Caiaphas and the Jewish religious authorities who deliberately sought to have him arrested had committed the greater sin through their abuse of their Godgiven authority. These deeply perceptive words greatly perturbed the Prefect.

These were indeed words of enlightenment that were worthy of a god – although they were not necessarily ones that he wished to hear. He realized that his earthly office was indeed totally dependent upon divine favour – especially as some people (but not him) firmly believed that Caesar Tiberius (who was all too fallible) was a god. This was undoubtedly a timely reminder for him to express his sincere gratitude for divine favours received – but to which God did he owe his earthly alliance? Was it Jupiter (whom his people worshipped) or the allpowerful Jewish God of justice and love (whom Caiaphas and his acolytes worshipped)?

The second reply was even more perplexing – especially when considered in the light of Claudia Procula’s dream. His conscience decreed that he had already sinned against the carpenter (who was clearly innocent of any crime) by having him flogged. How much more would he sin against him by condemning him to be crucified? But yet, the prisoner freely acknowledged that Caiaphas (as the instigator of the fallacious charges levelled against him) carried the greater burden of sin. The Prefect viewed this latter comment as almost being reconciliatory towards him and recognition of his unenviable role in the machinations of the High Priest.

Pilate was deeply affected by these profound utterances and elected to have the prisoner released irrespective of the demands of the religious authorities. Surely such unearthly wisdom could only emanate from the mouth of a god. He gently loosened the ropes securing the carpenter’s wrists and (with an extravagant wave of his outstretched arm) courteously ushered him to balcony overlooking the courtyard so that his accs could see for themselves that he had acquitted the man from Galilee. After the intense battle of wits and wills conducted against the Jewish religious authorities, he relished the prospect of finally managing to outmanoeuvre Caiaphas. The self-evident shock, horror and anger reflected on the face of the High Priest was priceless. Surely the battle had been won and he could peacefully retire to the comfort of his sumptuous suite with a clear conscience knowing that he had prevented a miscarriage of justice. The gentle carpenter would be free to continue pursuing his peaceful ministry of love and forgiveness. These petty and vindictive people were obviously in dire need of his wise and godly council. Indeed, the Prefect earnestly desired to invite the man

from Galilee to share his divinely-inspired knowledge with him and his beloved wife under far more conducive circumstances.

II

The Verdict

(Including The Execution)

Chapter 10:

Justice Denied

With a grim smirk, Caiaphas retorted that Pilate would not be considered as a loyal friend of Caesar if he released a man who openly claimed to be a king in direct opposition to him. The Prefect inwardly reeled as if he had been struck a sickening blow to the solar plexus. He painfully recalled the unfortunate episode involving the gold-coated shields which resulted in the same religious authorities writing that most damaging letter of complaint to Caesar Tiberius. The implicit threat was that they would not hesitate to repeat this procedure whereby they would deliberately portray him in the worst possible light. He was already out of favour with Rome – he clearly could not afford to risk another adverse event. He winced as he realized the unpalatable truth that he had been thoroughly defeated by someone who was far more calculating and ruthless than him. He could not engender a suitable response as there was seemingly none – although he sensed that the accused (if he so desired) would have been able to miraculously manufacture such a response. The Prefect glared impotently at the now smug religious authorities who were obviously savouring their well-contrived victory over the Roman judicial system. This surreal situation was so totally beyond his comprehension that he silently prayed for his abject humiliation to come to an end as soon as possible. However, before this merciful event, he would be expected to a sentence that was anything but merciful. It had been a long time since Pilate had felt this alone in the presence of a large throng of people – albeit a group that were politically his bitter rivals.

The Prefect anxiously glanced at the carpenter in the forlorn hope that he might be prepared to defend them both against this unfounded (but highly damaging) accusation. However, the prisoner remained silent and imive in the face of now certain death. Pilate still marvelled at his composure and earnestly wished that he could now be granted the same deep inner peace that was beyond his earthly understanding. If the prisoner was truly the Son of the all-powerful Jewish God, why did he not strike them dead for their insolence as their behaviour was a clear affront to a deity who valued justice, love and forgiveness? With these contradictory thoughts swirling around in his mind, the Prefect slowly walked toward his elaborately gilded throne (which was now to

function as his judgement seat) in order to formally reverse his earlier decision to acquit the prisoner.

In a final desperate attempt to shame Caiaphas and his implacable religious authorities into changing their minds, Pilate ironically introduced the bloodied and bedraggled carpenter as their king – although everyone knew that Herod the Tetrarch was effectively their king. However, the priests proclaimed that Caesar was their only king and demanded vociferously that the accused must be taken away to the crucified. With their increasingly frantic cries ringing in his ears, Pilate realised that there was nothing further that he could do to exonerate the prisoner. He was genuinely concerned that the aggressive behaviour of these leaders would instigate a full-scale riot. This outcome was to avoided at all costs – even if it (most regrettably) cost the life of an innocent life.

In order to show his total disgust for the clear travesty of justice that he had been forced to commit, the Prefect slowly and deliberately washed his hands in full view of the Jewish religious authorities and stated that he was innocent of shedding the blood of a righteous man. They retorted by boldly stating that his blood would then be upon them and their children. Pilot was shocked by the insensitivity and callousness of these words. He could not help but wonder whether these people would one day pay dearly for this barbaric sentiment. With great mental turmoil, he pronounced the sentence that they so desperately desired and (equally distastefully) released Barabbas, the robber, murderer and insurrectionist into their care.

The Prefect knew all too well that he had failed the gentle carpenter. He cursed his own cowardice and his pitiable unwillingness to defy Caiaphas and the religious authorities. He bitterly prayed that the wise man from Nazareth would somehow understand his predicament and would somehow manage to forgive him of his sin against him. But yet, he firmly believed that this godly man did somehow know the true underlying motivation of his heart. Pilate took some minor comfort in this – together with the statement that the sin of Caiaphas was greater than his. Maybe Jesus might forgive him of his sin – although he feared

that future history might not be quite so gracious towards him. However, the forgiveness of the possible Son of God was infinitely more important to him than his reputation in history.

The Prefect watched imively as the brutish guards roughly led the carpenter away to a humiliating, cruelly prolonged and agonizing death. This was undoubtedly the worst day of his life. A day that had yet barely begun. He pensively wondered what other miseries lay ahead of him before the sun set and the Jews celebrated their over. He requested a detailed verbal report from Cassius Longinus regarding the crucifixion of the prisoner. Pilate suspected that this would not be a routine affair. He instructed the trusted centurion to carefully look for any strange signs and events associated with this judicial procedure (which he deemed to be both unrighteous and unlawful). If the accused were truly the Son of God, surely the Heavens would violently protest against his untimely death? Pilate concluded by asking Cassius Longinus for his opinion regarding the guilt of the carpenter. The centurion merely shook his head in disbelief and bowed respectfully before leaving to oversee his grim task.

Chapter 11:

Ominous Portents

The Prefect was no longer in the mood for retiring to his sumptuous suite– even though he knew that he could seek and receive some much-needed comfort from his beloved Claudia Procula. He could not bear to face her as he had ultimately ignored her earnest request to acquit Jesus of Nazareth. He also sensed that this was going to be a momentous day full of drama and ominous portents. He would therefore be best advised to remain in the judicial court precinct of Herod’s Palace in case he was required to control an incident related to the crucifixion. He fully realized that he would be at a complete loss if this occurrence were supernatural in origin. This was something that he both expected and feared – although it would serve as powerful confirmation for his growing belief in the divinity of the accused. He wistfully wondered how the Jewish religious authorities (whose sin was greater than his) would view such an event. At least he possessed an open mind and was already genuinely repentant of his actions.

Pilate carefully surveyed his opulent surroundings with a sense of detached indifference. He was indisputably in charge of everything he could see – although he was painfully aware that his authority was totally dependent upon the ongoing goodwill of Caesar Tiberius. However, these earthly trappings and possessions were temporal in nature. Death (over which he exercised no control) would ultimately serve to separate him from everything that he valued on this earth. Life is a fleeting entity compared to the vastness of eternity. When would he die and what would happen to him after death? These issues had seldom perturbed him in the past – but they now haunted his conscious mind. He desperately desired to seek definitive answers to these now important spiritual questions. However, the man who could seemingly provide him with these mystical insights would soon be dead – due to his own cowardly inaction. A profound sense of hopelessness enveloped the Prefect when he realized this additional consequence of his deeply flawed judgement. He bit his lower lip in frustration and bowed his head in abject misery. He was now in the heart of darkness.

After what seemed like an eternity, Pilate suddenly ed Caiaphas ranting that the accused had openly stated that he would be raised back to life on the third day after his death. Maybe all was not lost. Surely this claim would represent the ultimate test to see whether the gentle carpenter was indeed the Son of God. The Prefect felt a powerful conviction to actively investigate this possibility – even if he risked his reputation by doing this. He knew that Cassius Longinus could be trusted to discretely assist him in this matter without feeling the need to ask any unnecessary questions. He felt greatly blessed to have enjoyed the loyal services of such a trustworthy and capable soldier. He sensed that the centurion might soon have some troubling observations to share with him and that they would serve to actively pique Cassius Longinus’ interest in this matter. Maybe the self-serving and self-righteous Jewish religious authorities had somehow been blinded to the advent of their long-awaited Messiah. Their hearts were obviously hardened to the point of callous indifference and they were clearly not prepared to see reason. Yet he (a mid-level Roman authority) was fully prepared to investigate the carpenter’s claims that they contemptuously rejected. He readily saw the supreme irony in the situation.

Pilate sat alone and expectantly upon his elaborately gilded prefect’s throne from which he had issued his fateful judgement. He earnestly hoped for a portent that would show him (for once and for all) that Jesus of Nazareth was indeed the Son of God. At noon, darkness suddenly enveloped the land as the sun mysteriously dimmed. The Prefect involuntarily shuddered but felt strangely elated. Was this the sign for which he had so desperately prayed? Was this a sign of Divine displeasure due to the intransigence of the Jewish religious authorities? He wondered how Caiaphas viewed this ominous celestial event and whether he linked it to the crucifixion of their self-proclaimed Messiah. Maybe there was now a chance that the High Priest might request him to rescind the death sentence that he had so reluctantly ed. Perhaps this was how the Son of God would save himself from certain death.

Pilate was now more perturbed than ever. Should he intervene in this matter by actively approaching Caiaphas? Although he strongly desired to follow this remedial course of action in order to reverse a gross miscarriage of justice, it somehow seemed inappropriate for him to single-handedly intervene in a matter

uniquely pertaining to the Jewish people. After all, it was surely their duty and their responsibility to recognize their Messiah and not his as a so-called gentile. He also inwardly sensed that this was somehow the will of the man from Nazareth.

After three excruciatingly long hours of darkness, the sun suddenly burst forth to again illuminate the land. Pilate felt a wave of relief wash over him. Surely the heavens were openly proclaiming that something monumentally good and beneficial to Mankind was about to occur – something that would cleanse and reverse the ungodly events of the morning to which he had been party. He reminded himself to ask Cassius Longinus precisely what happened at this portentous time. The Prefect could not prevent himself from contemplating the horrific fate to which he had condemned the gentle carpenter. He could not come even close to imaging the agonizing physical pain and mental anguish that the prisoner was likely suffering. Pilate felt a profound sense of self-loathing coupled with genuine remorse for what he had done to this special man. He knew that he would not be easily able to explain his feelings to his beloved Claudia Procula who had specifically warned him not to convict this clearly innocent man. Against his better judgement, he had instead elected to wilfully ignore her wise and righteous council (which was quite possibly of divine origin) under major duress from the ungodly (in his mind) Jewish religious authorities. He now painfully realized the veracity of her inspired words when it was effectively too late for him to rescind his sentence.

In the midst of his anguished ruminations, Pilate suddenly felt Herod’s Palace violently shake as the solid earth beneath it convulsed. Within a period of three hours, a solar eclipse had been followed by an earthquake. These ominous portents were surely the mighty tools of the all-powerful God of Israel, actively displaying his supreme displeasure at the treatment of his Son. The Prefect could also hear the terrified screams of people in the far distance. Were they possibly being subjected to other signs of divine anger (unseen to him) that were further contributing to their horror? His eyes were dilated, he was drenched in sweat and his chest was burning as he panted for breath. Surely he (as well as the duplicitous Jewish religious authorities) had just received the divine portents that he had so earnestly desired. He wondered how these mighty and mysterious

omens were manifesting themselves at Golgotha – the actual scene of the crucifixion and their likely epicentre. All he could now do in this regard was to anxiously await the return of Cassius Longinus who might hopefully provide a much-needed eye-witness report of these events. After a while, the violent shaking gradually subsided. Pilate was both physically and emotionally exhausted. He had known that today would be challenging but had never suspected that it would prove to be such a life-changing experience.

Chapter 12:

Generous Spirits

A clearly bewildered and obviously agitated Cassius Longinus hesitantly entered the main judicial hall and bowed respectfully to the Prefect. He stammered: “Your Excellency, I know that you considered the carpenter to be an innocent man. What I have seen today has convinced me that he is truly the Son of God.” Pilate had always perceived the trusted centurion as being an extremely practical man not remotely prone to extravagant exaggeration. Therefore, these unrestrained words of praise were highly meaningful to him – especially taken in the context of the ominous portents he had recently experienced (far from the epicentre of the crucifixion). He looked intently at the frightened soldier and gently urged him to continue with his eye-witness of the unfolding events: “For what it is worth Cassius Longinus, I too believe that something truly extraordinary has occurred today. Therefore, please tell me everything that you noticed – particularly the events that have so firmly led you to believe that the prisoner is the Son of God. I will not judge you by your comments. I just want to know the truth about this man.”

The Prefect’s sensitive and understanding words of encouragement served to galvanize the nervous centurion. He commenced by stating that initially everything seemed normal and run-of-the-mill – insofar as the guards continued humiliating the prisoner in the courtyard before leading him away for crucifixion. The centurion visibly winced when recording this indecent event. He immediately noted that the restrained (but still brutal) flogging had severely weakened the carpenter to the extent that he struggled to carry the heavy cross. This was not unusual and Cassius Longinus had accordingly been forced to compel a suitably powerful man (named Simon from Cyrene) to carry the cross behind the already weary prisoner to the site of execution at Golgotha. As Simon had seemed comparatively willing to carry this heavy burden on his behalf and was being accompanied by his two young sons, he elected to reward him with a silver coin for his efforts. Pilate nodded his head in approval at the generosity of this poorly paid soldier. At least someone could emerge with a shred of decency from this truly lamentable event.

Cassius Longinus continued by noting that there were several weeping women in the crowd following them. The prisoner briefly paused to address them and curiously stated that they should not weep for him but rather for themselves and their children. He also mentioned something about them one-day wishing for the hills and mountains to fall upon them. The centurion shook his head and shrugged his shoulders as he could not begin to comprehend the meaning of these words. When they finally reached Golgotha, the carpenter was offered the usual mixture of sour wine, gall and myrrh in order to reduce the agonizing pain to which he would soon be subjected. Surprisingly (or maybe not), he declined to drink it. He did not even attempt to struggle when the guards hammered the nails through his wrists and above his ankles. Perhaps he was already too weak to protest. However, his heroic acceptance of his dreadful fate was entirely compatible with his extraordinary conduct throughout his trial. His total indifference to personal pain and suffering made a profound impression upon Cassius Longinus. In his considered opinion, this was most certainly far from being normal and served as a prelude to miraculous events that followed.

Immediately upon being suspended upon the cross, he asked his Father (presumably the all-powerful Jewish God) to forgive the people who had placed him there for they clearly did not know what they had done. The centurion blinked and stared at the Prefect: “I think that he could have been referring to us rather than to the Jewish religious authorities.” Pilate nodded in agreement and could not help but wonder at the generosity of spirit displayed by the man from Galilee. After all, the vast majority of condemned prisoners would far rather loudly curse and profane their executioners. Forgiveness towards their judges and executioners was generally the last thing on their minds. This mind-set alone elevated the carpenter far beyond the realm of the ordinary man. The Prefect also ed the carpenter previously stating that his sin against him was less than that of the Jewish religious authorities. Maybe he had been truly forgiven for ing a sentence that had been enforced upon him by Caiaphas and his acolytes. He fervently hoped that this was indeed the case.

Cassius Longinus then detailed how the four soldiers attending to the prisoner’s

crucifixion (in accordance with Roman law) cast lots for his individual items of clothing. The centurion noted (with some amazement) that his tunic was a highquality seamless undergarment that (not surprisingly) elicited much interest from his guards. His understanding was that such an exceptional undergarment was generally reserved for the High Priest and other senior dignitaries. He wondered how a humble carpenter (who seemingly lived an otherwise extremely frugal lifestyle) could afford to wear such a rare and expensive item of clothing – especially an undergarment that was routinely hidden from sight. He slowly shook his head and shrugged his shoulders. Pilate consciously wondered whether any significance could be attached to the fact that such apparel was generally reserved for the Chief Priest. Maybe this was a cryptic sign of the Divine priesthood of the gentle man from Nazareth. He involuntarily shuddered at the thought.

Cassius Longinus recounted how the assembled crowd (including the religious authorities) openly taunted the condemned prisoner by suggesting that (as the Son of God, the Christ of God and the King of Israel) he should save himself and come down from the cross. If he were to do this small thing, they would believe and worship him. In the midst of all this discordant clamour, one of his fellow condemned prisoners (named Dismas) asked Jesus of Nazareth to favourably him when he came into his Kingdom. The centurion ed feeling deeply affected by this profound request – especially as it came from such an unexpected source. He was even more stunned when the carpenter clearly stated that Dismas would indeed be with him in Paradise before the end of the day. In retrospect, these reassuring words were surely worthy of the Son of God.

The Prefect yet again involuntarily shuddered upon hearing these words. He felt like he was miraculously receiving the individual pieces of a powerful divine message specifically intended for him. The dramatic and traumatic events of a singularly turbulent day were now unfolding in a unique and wonderful way. What further insights would his trusted centurion share with him in order to assist him in obtaining a much improved understanding of the Truth? Perhaps this is how (as a series of seemingly unrelated incidents) he needed to receive the definitive answer to his earlier question regarding the exact nature of the Truth

as attested by the carpenter. He clearly ed the gentle smile he received when he was forced to prematurely terminate his initial interview with his question still unanswered.

Cassius Longinus described how the dying carpenter gently entrusted the ongoing care of his grieving mother (named Mary) to one of his young disciples (named John). Strangely, the condemned prisoner impersonally (but nonetheless reverentially) referred to her as “woman” rather than acknowledging her in a more familiar and intimate term. Nonetheless, the centurion could clearly see the loving kindness in his eyes and the unquestioning devotion of the irable and handsome young man standing with her at the foot of the cross. Pilate wondered whether the deliberately impersonal reference to his mother could somehow be interpreted as yet another sign of his divinity. Maybe his earthly mother did not share his divine origin and could therefore be considered as an ordinary mortal woman. This possibility greatly intrigued the Prefect as it was entirely compatible with his polytheistic religion which featured male gods (such as mighty Jupiter) who occasionally interacted with mortal women in order to create demigods (such as Hercules). However, he fully realised that the monotheistic religion of the Jews was entirely different to that of the Romans. Therefore, he would clearly need to consider this important theological issue from an entirely different perspective – one that regrettably currently eluded him.

Chapter 13:

Miraculous Events

Cassius Longinus then fearfully recalled how the glaringly bright midday sunlight was suddenly (and completely unexpectedly) replaced by the profound darkness of the night. Despite the complete absence of the sun, the air mysteriously became unbearably hot and stifling. He could clearly smell the distinctive acrid aroma of sulphur in the air – which was inexplicably (and supernaturally) concentrated in the immediate vicinity of the carpenter’s cross. Many people found it difficult to breathe and started panicking. There was a perceptible sense of evil centred at Golgotha. All the guards became increasingly nervous and edgy as the darkness prevailed. He noticed that the previously vociferous religious authorities (personally led by Caiaphas) beat a hasty retreat at this ominous juncture.

Pilate found himself no longer surprised by the centurion’s increasingly shocking commentary of the unfolding events that had taken place outside of the city walls. His perturbing experience within Herod’s Palace was nothing compared to what his trusted centurion had suffered at the scene of the crucifixion. The perceptible sense of evil merely matched the wrongfulness of the judicial process being undertaken at Golgotha. The cowardly religious authorities had surely earned their personal taste of hell. Surely Caiaphas must have finally realized that something was seriously amiss or was he too blind (or arrogant) to recognize something so breathtakingly obvious.

Cassius Longinus noted that almost immediately after the long-awaited return of the sun, the carpenter cried out from the cross with a loud and clearly anguished voice. Although he could not understand his utterance, the people nearest to the

condemned prisoner mockingly stated that he was calling upon one of the Jewish prophets (named Elijah). He then stated that he was thirsty. Feeling a deep sense of pity for an innocent man suffering a totally unjust fate, the centurion himself immediately ran forward to offer assistance with a reed bearing a sponge soaked full of vinegar and hyssop. He carefully brought the sponge to the mouth of the dying carpenter in order to remove the dryness from his throat. The Prefect felt strangely proud (and relieved) that this loyal and trusted soldier possessed not only the common decency but also the humanity to willingly assist a righteous man whom the Roman judicial system had dismally failed. Pilate somehow instinctively knew that he could implicitly trust this honourable man to aid him in his ongoing Quest for the Truth – wherever it lay and whatever it cost him.

Cassius Longinus continued his narrative with a visibly increased sense of reverence. After he had received the vinegar and hyssop, the prisoner again cried out stating that it was finished and he committed his spirit to his Father. Immediately thereafter, his head dropped onto his chest and he died. The centurion frowned and wondered whether he merely meant that his life was finished or whether there was possibly a much deeper hidden meaning attached to this strange phrase. Pilate immediately realized that the latter option must hold true. This was highly likely to represent a key element of the Truth as testified by the now deceased carpenter.

Maybe he was referring to the earthly ministry which he proclaimed to be the sole reason for him being born and coming into the world. Perhaps he already knew (at the time of his trial) that his earthly ministry was near completion. Was it conceivable that he actually chose to die? This would explain his ongoing unwillingness to defend himself against the spuriously fallacious charges pressed upon him by the religious authorities. If this seemingly bizarre scenario were indeed so, the Prefect suddenly realized that there was effectively nothing further that he could have done to save his innocent life, short of declaring the carpenter insane – something which would only have served to illegitimize his entire earthly ministry. This profound realization was both breath-taking and disturbing to Pilate.

Cassius Longinus shivered as he detailed the series of supernatural events that ensured immediately following the death of the prisoner. There was a major earthquake (clearly the one that was earlier felt in Herod’s Palace) that was forceful enough to mysteriously tear open several graves of the dead. The centurion’s poor eyesight prevented him from clearly seeing the unnatural apparitions yielded by these open graves. He could clearly hear the fearful screams of terrified people in the distance (and subsequently received numerous reports of ordinary people seeing the bodies of the righteous dead walking freely around the city). He stared intently at the Prefect with protruding eyes that clearly conveyed his utter shock and disbelief at the events that were unfolding before him. Pilate himself was growing increasingly perplexed (but nonetheless strangely thrilled) by these (to his mind) divinely-inspired phenomena. Surely, he thought, this man must truly be the Son of God for these powerful omens to accompany his death. Even the long dead had miraculously arisen to salute him.

Cassius Longinus observed that shortly thereafter, he received the Prefect’s instruction that the prisoners’ legs were to be broken in order to facilitate their death so that their lifeless bodies could be timeously removed from their crosses before the advent of the Jewish over festival. He immediately ordered the guards to perform this unpleasant (but ultimately merciful) task upon the two obviously living prisoners. Reluctantly, he took it upon himself to pierce the carpenter with his own trusted spear. He not only needed to ensure that the man from Nazareth was indeed dead but also strongly felt (in the unlikely possibility that he was still alive) that this represented a far more noble way for an honourable man to die.

His firm thrust was straight and true. It was accompanied by an outpouring of blood and water. The centurion animatedly stated how a single drop of this sanguineous mixture spurted into his right eye. When he reopened his eye after cleansing it, he joyously (and disbelievingly) noticed how his vision had miraculously been restored to normal. Tears of gratitude visibly welled up in his eyes and slowly flowed down his cheeks as his bowed his head in supplication. Pilate now knew with absolute certainty that he had finally received the confirmation that he had so earnestly desired. Jesus of Nazareth was indeed the Son of God – whose Divine blood was capable of miraculous physical healing.

What further proof did he need?

Cassius Longinus then tearfully recalled how he had loudly proclaimed that the deceased carpenter must truly have been the Son of God. The remaining guards were also fearful and agreed with his pronouncement. Most of the remaining crowd were equally overcome with emotion and were uncontrollably weeping and publically beating their breasts in abject sorrow. It was as if they suddenly realized the dreadful mistake they had made by allowing themselves to be manipulated by their self-serving religious authorities to demand the crucifixion of their messiah. Their visible grief was painfully real and deeply profound. Pilate dearly wished that he had somehow had the privilege of being a witness to these wondrous events as detailed by his trusted centurion. Nonetheless, the emotional response of this battle-hardened veteran (who was not prone to fanciful notions) served to reassure him and further strengthen his newfound faith in Jesus of Nazareth – someone whom he had never met until earlier in this tumultuous and unforgettable day. The Prefect looked intently at the man deferentially standing in front of him and softly stated: “I, too, truly believe that he is the Son of God.”

III

The Witnesses

Chapter 14:

Important Commission

Somewhat later in the afternoon (shortly before he intended departing for his sumptuous suite), Pilate received an unusual visitor at Herod’s Palace. An elderly Jewish man (named Joseph of Arimathaea) came to request the body of Jesus of Nazareth so that he could bury him within his own personal tomb. The Prefect (not having considered the intricacies surrounding the disposal of this special body) was relieved that someone of obvious status had possessed the courage to undertake this singularly important task. Purely as a matter of formality, he summoned Cassius Longinus to officially declare to the distinguished visitor that the carpenter was indeed dead. In order to spare the sensitivities of the frail man standing submissively and trustingly in front of him, Pilate decided to feign surprise at hearing of the carpenter’s relatively quick demise rather than have to inform him that the prisoner might have suffered the added indignity of having his legs broken. Pilate ired the quiet dignity displayed by this man who was obviously a loyal disciple of Jesus of Nazareth. This nobility of spirit was entirely compatible with that repeatedly shown by his Master throughout the course of the day. It was, however, in stark contrast to the strident and shameful conduct of the religious authorities.

The Prefect instinctively felt that the presence of this honourable visitor provided him with an opportunity of making a discrete enquiry into the ministry of Jesus of Nazareth. Maybe this totally unexpected meeting was preordained and represented an important initial step in his Quest for the Truth. Without wishing to further discomfort or embarrass his distinguished visitor, Pilate gently enquired how (contrary to the rest of the Jewish religious authorities) Joseph of Arimathaea had voluntarily elected to become a disciple of Jesus of Nazareth. His unilateral (albeit covert) departure from the dictates of the Sanhedrin (whose remaining had so obediently followed the murderous dictates of Caiaphas) greatly intrigued Pilate. What did this one wise man know that the other equally learned religious authorities had so palpably failed to comprehend? He certainly understood the Truth as testified by Jesus of Nazareth.

Joseph of Arimathaea appeared somewhat flustered as he was obviously not expecting to be questioned by a Roman authority about his personal religious affiliation. The Prefect reassured his visitor that he was merely curious about his devotion to the crucified prisoner and that their conversation would remain strictly private and confidential. He also pointedly stated that he did not necessarily agree with any of the charges levelled against Jesus of Nazareth by the religious authorities but nonetheless felt compelled to comply with them in order to prevent possible civil unrest. The latter comment seemed to galvanize the elderly man who gently smiled at Pilate before commencing his narrative. As a senior and trusted member of the Sanhedrin, Caiaphas had personally instructed Joseph of Arimathaea to attend one of the Nazarene’s sermons in order to ascertain whether he was preaching subversive or blasphemous messages to the masses that religiously followed him around the countryside. The High Priest was led to believe that the carpenter was sacrilegiously claiming to be God and was fermenting civil disobedience amongst the Jewish people. This would clearly make him an enemy of both the Sanhedrin and the Roman authorities. Caiaphas impressed the importance of this task upon his senior Counsellor.

Joseph of Arimathaea was deeply honoured to have been entrusted by the Chief Priest to undertake such an important assignment. There had recently been a spate of unscrupulous individuals falsely claiming to be the long-awaited Messiah who would liberate Judea from the yolk of Roman oppression. They were clearly rabble-rousing imposters who deliberately deceived their desperate and naïve audience with the slick words and false promises that their itching ears wished to hear. Mercifully (for both the Jewish and Roman authorities but not necessarily for their trusting followers) these false Messiahs tended to be “here today and gone tomorrow” as they inevitably absconded with their ill-gotten financial gains. According to the limited information received, Jesus of Nazareth seemed to be far more persistent in his ministry which had been focussed around the Sea of Galilee. The senior and trusted Counsellor was to therefore immediately travel to Galilee in order to carefully assess the content of the Nazarene’s message. He was provided with an escort of four guards and sufficient provisions to complete the arduous journey to the north.

Upon his eventual mid-morning arrival at Capernaum, Joseph of Arimathaea was amicably greeted by a vibrant and excited crowd who were clearly enthusiastic followers of Jesus of Nazareth. Despite his tiredness, he found their joy to be strangely invigorating. They cheerfully informed him that the Rabbi and his disciples were visiting their town and that he was most likely to preach to his followers from the mountain located between Capernaum and Gennesaret that same afternoon. They urged the Counsellor to accompany them on their trip to the venue as there would doubtless be a large assembled crowd eagerly awaiting to hear the Rabbi’s wise words promoting peace and love. Joseph of Arimathaea immediately thought that these thoroughly virtuous topics did not seem to represent the subject matter raised by the average rabble-rousing imposter. As he himself was actively seeking the Kingdom of God, he felt a genuine desire to listen to the message proclaimed by this obviously learned man. The fact that he would thereby also be fulfilling his commission represented an added bonus.

After another couple of hours, he found himself in the midst of a throng of expectant people who were eagerly awaiting the delivery of a life-changing message. The atmosphere on that day was emotionally charged – with peace and love rather than the turmoil and hatred that had characterised the earlier hours of this day. The contrast of emotions could not have been more marked. It was truly inexplicable how such goodness could be replaced by such evil within so comparatively short a time. Pilate could not help thinking the same thought – although he was all too well aware of the fickle nature of the crowd. Popularity could prove to be a fleeting phenomenon, although this dramatic reversal of fortune was extreme by any standards. If such a thing could happen to the Son of God, how easily could it happen to him? This was a truly disquieting proposition – one that had haunted him for some time.

Chapter 15:

Life-Changing Message

Joseph of Arimathaea recalled that after what seemed like an eternity, the Rabbi suddenly (almost magically) appeared together with a few of his close disciples from amidst the large rocks situated above the crowd. There was a hushed reverential silence as he sat on a raised flat stone (somewhat akin to a throne) in order to address the vast throng gathered below him. Although there was nothing remotely untoward in his physical appearance, he spoke with great authority as his stentorian baritone voice rang out proclaiming his life-changing message. The Prefect could readily see the tranquil gaze of the elderly man as he recounted the details of his initial with Jesus of Nazareth. He, too, obviously underwent a profound experience when encountering the Son of God. Pilate instinctively knew that he needed to pay very careful attention to Joseph of Arimathaea’s report regarding the content of the sermon delivered on the mountain. This was undoubtedly where his Quest for the Truth was destined to begin.

He continued with his summation of the day’s events: “He preached the level of morality to the common people that we self-righteous Pharisees can only dream of attaining. He spoke with such insight by highlighting basic truths that can apply to each person. I managed to record many of these priceless pearls of wisdom in order for the Sanhedrin to use them as potential evidence against him. They are now written on my heart. ”He commenced his sermon by issuing words of comfort to the afflicted in the crowd by stating that the poor in spirit, those who mourn, the meek, those who hunger and thirst for righteousness, the merciful, the pure in heart, the peacemakers and those who are persecuted because of righteousness will be blessed and rewarded for their suffering and/or their virtuous actions.

The Prefect was stunned by the concept that a positive meaning could be readily attached to suffering and that it was not necessarily purely a result of Divine punishment. The pantheon of Roman gods (who often seemed petty and

vindictive in their behaviour) had to be regularly appeased in order to avoid such personal misfortune. In addition, meekness was often considered as a sign of characterological weakness and the granting of mercy was not always viewed in an entirely positive light as it could often rebound upon one. These were truly words worthy of a God who espoused justice and love. The Truth could surely somehow be found within these precepts. The elderly visitor largely confirmed Pilate’s thoughts by stating that these principles (although not always practiced) were deeply enshrined within the Jewish religion. As he personally hungered and thirsted for righteousness and had been actively seeking the Kingdom of God, the promise of ultimately being filled with righteousness deeply affected him. It felt to him as if Jesus of Nazareth was directly addressing him.

The Counsellor already knew at this point that he was clearly in the presence of an exceptional teacher rather than a rabble-rousing imposter. Caiaphas had absolutely nothing to fear from this godly man who was sharing deep insights with a receptive crowd. The Rabbi then referred to his disciples as both the salt of the earth and the light of the world whose good deeds should be seen by others so that they may, in turn, glorify their Father in Heaven. The Prefect was even more astounded by this statement as he had never remotely considered the possibility that his earthly actions could serve to glorify a God of justice and love. The pantheon of Roman gods merely required him to make a suitable tribute to each of them at their individually dedicated temples. Apart from this, he was free to act with complete impunity regarding his earthly actions as morality (let alone love and kindness) was seemingly not a highly sought after commodity. He realized (with a growing sense of sorrow and regret) that the vast majority of his deeds were influenced by the twin imperatives of expediency and personal gain. Altruistic motives such as glorifying a God of justice and love were sadly uniformly absent. This was a profound and shocking Truth that served to irreversibly alter Pilate’s world view.

Joseph of Arimathaea was startled when the authoritative Rabbi boldly proclaimed that he had neither come to abolish the Law or the Prophets (which are fundamental tenets of the Jewish religion) but rather to fulfil them. To his analytical mind, this was clearly a messianic reference as only their long-awaited Messiah could lay claim to fulfilling the series of highly specific prophesies

detailed in their scriptures. He found this claim to be deeply perplexing as it was blasphemous in nature (unless he was indeed the Messiah). Jesus of Nazareth continued his discourse by noting that being angry with someone was tantamount to murdering them and looking at a woman lustfully was tantamount to committing adultery with her. The Prefect visibly raised his eyebrows in incredulity at the absurdity of these seemingly incompatible comparisons. Despite his growing sense of moral enlightenment, he felt decidedly uncomfortable with this proposition. The Counsellor (noting the concern on his host’s face) agreed that such a strict interpretation of these existing Mosaic Laws would make it impossible for anyone (including the most devout law-abiding Pharisee) to come even close to keeping them. However, the specific purpose for their existence was to remind people of their sins which needed to be forgiven by God. In this light, there was much merit and great wisdom in highlighting other lesser (but still potentially serious) transgressions that often tended to be overlooked. Pilate nodded his head in agreement as he internalized this profound concept that was totally novel to his former way of thinking. Indeed, it represented a paradigm shift in his existing world viewpoint.

Joseph of Arimathaea continued by stating that the Rabbi suggested that one should voluntarily turn the other cheek when hit, additionally hand over your coat when sued for your shirt and walk two miles with someone when forced by them to walk one mile in their company. In addition, one should also love your enemies and pray for those who persecute you. The Counsellor was overwhelmed by the comion and nobility of spirit encapsulated in these simple exhortations. These truly Godly utterances could only have arisen from someone blessed with a remarkably benevolent spirit. A series of additional deeply insightful comments shared with the crowd, revealed that the Rabbi possessed a detailed knowledge and understanding of scripture.

The Prefect perceived that he was somehow being drawn ever deeper into his Quest for the Truth – even if he found it to be a distinctly disturbing experience. He could now begin to comprehend the specific rationale lurking behind these outwardly nonsensical suggestions. They were surely an exercise in exhibiting the type of subservient non-threatening behaviour that would be inclined to win the grudging respect of a hardened (but nonetheless honourable) adversary. This

was particularly sound advice for a populace who now found themselves subject to Roman occupation. Such an attitude would have served to make his life so much easier. He could not help wishing that the arrogant self-serving religious authorities had somehow managed to follow this sage directive. Pilate, however, realized that this thoroughly righteous conduct was highly atypical of Roman cultural norms. ittedly, such deferential and subdued behaviour would be expected in the presence of Caesar Tiberius but an unscrupulous adversary would despise such conduct and consider it as a sign of characterological weakness. It would be deemed as behaviour unbecoming of a governor. This was a moral dilemma – the Prefect saw the clear moral virtue of exercising such selfsacrificial behaviour but realized that it would ultimately prove costly to implement. He suddenly perceived that the Truth (and its associated moral tenets) would provide him with a series of painful lessons.

Joseph of Arimathaea confided that Jesus of Nazareth was singularly charismatic and possessed the rare ability to fully captivate the complete attention of every member of his large audience. He exuded an aura of peace and tranquillity which he was somehow, almost supernaturally, able to transfer to each member of the crowd assembled in front of him. In all his long life, the elderly man had never encountered such a profound sense of calm within his very soul. He was obviously not alone in experiencing this mystical feeling of total bliss coupled with the sense of enjoying absolute harmony with all Creation. This inexplicable closeness he felt to God in the presence of the Rabbi convinced him that he was indeed being addressed by the long-awaited Messiah and the very Son of God (as He later claimed to be). Pilate clearly ed the near-miraculous composure and deep inner peace (despite the horrific prevailing circumstances) radiating from Jesus of Nazareth during their brief discussions earlier in the day. The Prefect could only begin to imagine how much more peace and love he would have exuded in a situation where he was not only completely free to preach his divine spiritual message of reconciliation but was also totally unhindered by the cruel machinations of man. He dearly wished that he could have been alongside his distinguished visitor on the Galilean mountainside in order to personally experience this display of love and comion.

Chapter 16:

Insurance Policy

Pilate was well aware that Joseph of Arimathaea needed to bury his Master’s body before sunset (which was drawing ever closer). He gently enquired whether the Counsellor required any assistance with this distressing and physically demanding task and offered the services of the still present Cassius Longinus. The elderly man politely declined “this most generous gesture” stating that one of his fellow religious authorities (named Nicodemus) would aid him in removing the body from the cross and placing it in his own tomb. He remarked that his colleague had purchased copious amounts of embalming oils to ensure that his Master would receive a royal burial. As Joseph of Arimathaea was about to take his leave, the Prefect politely asked him whether it would be at all possible for Joseph and Nicodemus to visit him at Herod’s Palace directly after they had completed their task. He reassured the elderly man that they had absolutely nothing to fear – he was most interested to learn more about the deceased carpenter whom he personally viewed as an extraordinary man. The Counsellor nodded his head and stated that it would be a “great honour” for them to further discuss Jesus of Nazareth with such a knowledgeable and distinguished person.

Shortly after Joseph of Arimathaea’s somewhat hasty departure, Pilate received several other far less welcome guests – the High Priest and his entourage of senior religious authorities. Caiaphas and his acolytes seemed distinctly disturbed by the series of supernatural events that had accompanied the death of Jesus of Nazareth. The Prefect wondered whether these hypocrites actually possessed consciences which were collectively being sorely troubled by these unearthly signs that were strongly suggestive of Divine displeasure. The palpable fear displayed within their eyes did afford Pilate some element of pleasure – if only to serve as a sharp contrast to the hate-filled arrogance that they had exuded earlier in the day. How the mighty had seemingly fallen within the span of a few brief hours. The Prefect wondered why they had condescended to visit him after they had so successfully outwitted and humiliated him into delivering the invalid verdict that they had so earnestly desired. Despite the abject humiliation involved, they had transparently come cap-in-hand to request

his assistance – but in what conceivable regard? What further favour could they expect of him after he had effectively (against his conscience) silenced their main political rival? Pilate smiled benignly at his crest-fallen adversaries. He was savouring his moment of victory (albeit of brief duration) against these evil and vindictive men.

Caiaphas noted that the late deceiver had previously claimed (when he was still alive) that he would arise from the dead on the third day. The High Priest therefore insisted that the Prefect order his tomb be fully secured until after the third day following his death. This custodial action would prevent his disciples from stealing his body and subsequently claiming that he had indeed risen from the dead. This blatant act of deception would (according to Caiaphas) be even worse than the blasphemous words uttered by the deceased carpenter. Pilate could now see that these religious authorities were still very much afraid of Jesus of Nazareth. Even in death, he still clearly had the power and influence to torment their obviously troubled minds. Maybe the powerful omens associated with the death of the humble carpenter had served to make them truly afraid that they had indeed killed their own Messiah. Their sense of fear and paranoia was palpable. The Prefect almost felt pity for these grossly misdirected individuals who had so badly strayed from the fundamental tenets of justice and love that underpinned their religion. How could these supposedly learned individuals have strayed so far from the truth by needlessly (and almost triumphantly) killing a gentle man who clearly espoused justice and love?

Pilate, in an act of magnanimity to his patently crestfallen adversaries, agreed to their request and suggested that they post several fully armed temple guards at the entrance to the tomb to ensure that the enclosed body remained in situ. Their presence would serve to prevent any form of earthly interference and would therefore provide the ultimate proof of the resurrection of Jesus of Nazareth. In view of his own profound interaction with the gentle carpenter, the supernatural events associated with his death, the miraculous healing of Cassius Longinus and the faith of Joseph of Arimathaea, the Prefect half-expected something meaningful to occur on the third day following his death. He politely asked a somewhat chastened Caiaphas what he would do if the deceiver’s body did indeed mysteriously disappear from the tomb despite the presence of the fully

armed temple guards.

The High Priest recoiled (as if bitten by a serpent) and categorically stated that this would not occur as the man was clearly an imposter rather than their longawaited Messiah. He would all-too-soon be forgotten once his decaying body was exposed on the fourth day for all to see. Caiaphas involuntarily jutted his jaw in an act of defiance and outstretched both arms in an accompanying act of supplication. Pilate now truly hoped that Jesus of Nazareth would prove the despised High Priest wrong. Now that their request had been granted, the entire entourage took their leave with their usual excessive and totally insincere bowing and genuflexion. For some reason, this ostentatious display never failed to offend the Prefect.

Chapter 17:

Earthly Forgiveness

Following the departure of his unwelcome guests, Pilate requested Cassius Longinus to escort Claudia to the judicial court precinct of the Palace in order for her to also be present at the arranged meeting with Joseph and Nicodemus. The centurion was also most welcome to attend as an interested party but should rather wear his civilian attire so as not to intimidate or offend the honoured visitors. The Prefect himself would arrange for the provision of suitable light refreshments that would not offend the sensitivities of his guests. Pilate was most interested to meet Nicodemus and wondered whether he would share a similar supernatural experience. He had obviously been as deeply touched by Jesus of Nazareth as his fellow Counsellor since both of them were prepared to risk the wrath of Caiaphas by semi-secretly arranging for the elaborate burial of their Master.

After he had ignored her imioned plea not to convict an innocent and righteous man, it was important for the Prefect to directly involve his beloved wife in his Quest for the Truth. Maybe she might thereby be able to more easily forgive him for his pitiful weakness in succumbing to the sustained and overwhelming pressure exerted by the Jewish religious authorities. He knew that she would dearly wish to be further informed about the man who had long interested her – ever since one of her Jewish maidservants had most enthusiastically extolled the virtue of his teachings to her. Obviously, this young woman had enjoyed a similarly profound experience to that of Joseph of Arimathaea.

After what seemed a short interlude, Claudia Procula entered the main judicial hall where Pilate was seated reflecting upon the momentous events of the day. She was visibly perturbed and a worried frown marred her attractive face. “What is it, my husband? What unspeakable evil has beset this city?” The concerned Prefect slowly approached and gently embraced his anxious wife. He informed her of the malevolent sentiments that characterized and irreparably tarnished the

trial and shared with her his agonized decision to convict Jesus of Nazareth despite her imioned plea not to do so. In the presence of his beloved and understanding wife, Pilate felt strangely vulnerable as the tears of anger, frustration and profound regret swelled in his eyes. “I knew then and I most assuredly know now that he was a most righteous man.” He described his meeting with the prisoner in great detail as well as the compelling testimonies of both Cassius Longinus (at the scene of the crucifixion) and Joseph of Arimathaea (at the Galilean mountain). He concluded by stating that he had invited the two Counsellors to meet with them (including Cassius Longinus) in order to learn more about the teachings of their Master. The Prefect strongly desired his soul mate to become an integral part of his ongoing Quest for the Truth.

Claudia Procula smiled softly and tenderly caressed her husband’s worried face. “I am quite sure that this is not the end of Jesus of Nazareth and his divinely inspired message of peace and love. Instead, it is merely the beginning of his fame and glory that will eventually encom the entire world.” Pilate was astonished by her comment. She noted that her dream suggested that millions of people throughout the ages would follow him. Surely this prophetic dream (in conjunction with the separate experiences of Cassius Longinus and Joseph of Arimathaea) was adequate proof that Jesus of Nazareth was indeed the Son of God whom he claimed to be. Furthermore, her Jewish maidservant (named Miriam) could independently attest to the aura of peace and tranquillity that mysteriously affected the vast crowd avidly listening to the inspired words their long-awaited Messiah shared with them. Claudia Procula then confided to her husband that this had inspired her to accompany Miriam (shortly after their recent arrival from Caesarea) in viewing Jesus of Nazareth triumphantly enter Jerusalem majestically seated on a donkey. An extremely large and enthusiastic crowd of ers laid down either their cloaks or cut palm branches in his path and loudly proclaimed “Blessed is he who comes in the name of the Lord.”

She smiled gently at the clearly bemused Prefect and quietly stated that she, too, had shared the same sense of profound calm and total bliss that Joseph of Arimathaea (and Miriam) had reported in the presence of Jesus of Nazareth. This

sublime feeling (which she had never previously experienced) had led her to believe that the man seated on the donkey was a Holy Man who possessed great power combined with great humility. She felt inexplicably drawn to his kindly face and deeply inclined to seek his counsel. Maybe a divinely-inspired miracle (whereby he was raised from the dead) might yet make this possible for both her and her husband. If he were to truly repent of his involuntarily enforced decision to crucify Jesus of Nazareth and instead elect to follow him (thereby effectively ing his disciples), the name of Pontius Pilate need not be accursed for eternity. Maybe her dream was a warning of what might happen (with a lack of repentance) rather than a fait accompli.

Pilate felt intensely moved by his wife’s testimony which not only corroborated that of the Counsellor but also strangely mirrored his own experience with the surreally calm Jesus of Nazareth. This gentle and humble man possessed the unique ability to profoundly affect everyone with whom he came into – he was either deeply loved and ired (to the point of worship) or thoroughly loathed and detested (to the point of persecution). Only a very special person (blessed with unique abilities) could manage to inspire such strong opposing emotions in people. The Prefect fully realized that both he and his wife (as well as the loyal Cassius Longinus) were firmly entrenched with the former. His ongoing Quest for the Truth was surely gaining further momentum – all it now needed was a sharpened sense of direction. He now knew that he possessed the services of two faithful collaborators – his beloved wife and his trusted commander.

Chapter 18:

Born Again

While Pilate was pondering these weighty issues, an informally dressed Cassius Longinus informed him and his wife that his two distinguished guests had just arrived. The Prefect arose in order to personally usher them into the small sideroom that had been specifically prepared to host their meeting. Joseph of Arimathaea and Nicodemus humbly bowed to their host and somewhat uneasily (as this was not strictly according to protocol) preceded him, Claudia Procula and Cassius Longinus into the room. With an outstretched arm, Pilate smilingly invited them to sit at an ornate table that was decked with a variety of carefully prepared dishes that were fully compatible with Jewish dietary restrictions. He sincerely hoped that his honoured guests would not be offended (or intimidated) by the presence of his wife and his trusted centurion as they had both been deeply touched by Jesus of Nazareth. This was to be an informal gathering where everyone was to be treated as an equal and where insights were to be freely shared without any fear of reprisal. This information-gathering event was meant to function as the logical continuation of his earlier (and most fruitful) meeting with Joseph of Arimathaea. The two elderly men nodded their heads in agreement and stated that it would be a great honour for them to share their inspiring encounters with Jesus of Nazareth with people who seemed genuinely interested in learning the truth rather than accepting the lies propagated by Caiaphas and his acolytes.

Nicodemus commenced by recounting his initial (and somewhat unsettling) meeting with the charismatic Rabbi whose influence was already steadily growing amongst the common people. His popularity was sufficient for the High Priest to repeatedly raise concern about the legitimacy of his activities. Caiaphas had always been prone to an unhealthy dose of paranoia and was renowned for his absolute intolerance to opposition of any nature. With this in mind, Nicodemus decided that it would prove prudent for him to meet the controversial Rabbi under the cover of darkness in order to enquire further about the theology underpinning his popularist teachings. Although he was a confirmed Pharisee and a prominent Teacher of the Law, he was always open to listening to other people’s considered opinions regarding the interpretation of scripture. After all,

it is entirely conceivable that one can thereby gain valuable new insights by discovering previously hidden meanings behind some of the more obscure ages that have challenged even the sharpest of intellects. It was therefore with some trepidation (accompanied by an element of eager anticipation) that he followed one of the Rabbi’s closest disciples (a young man named John) to the house in which he was residing.

Upon entering the house, he was ushered down a ageway to a room at the back. A handsome young man was seated on a bed seemingly in deep meditation or prayer. He smiled gently and beckoned Nicodemus to sit on a chair opposite him. The Pharisee deferentially stated that he must be a teacher who has come from God as no one would have been able to perform the signs that he was doing if God were not with him. He again smiled and provided an enigmatic reply that deeply unsettled Nicodemus. He noted that no one could see the Kingdom of God unless they were born again. The bewildered Pharisee wondered whether the Rabbi meant this literally – although he could not imagine how this could be remotely possible. He hesitatingly asked how someone could be born if they were old – surely they could not enter a second time into their mother’s womb to be born. He realized that this supposition was clearly preposterous – but nonetheless felt the obligation to raise it with his distinguished host in order to actively exclude it as a possibility. The Rabbi briefly frowned at him and then yet again gently smiled before stating that no one could enter the Kingdom of God unless they were born of water and the Spirit - as flesh gives rise to flesh whereas Spirit gives rise to spirit. Therefore, Nicodemus should not have been surprised by him saying that one must be born again.

The Pharisee still felt confused by this reply and softly enquired how this could be – although he sensed that it must somehow relate to spiritual (rather than physical) renewal. The slightly bemused Rabbi again frowned at his visitor and slowly shook his head. He was still smiling and was clearly not irritated with Nicodemus but was nonetheless keen to share an important scriptural insight with him. In his wise and benevolent presence, the Pharisee felt totally inadequate and woefully ignorant – like an unschooled boy receiving his initial religious instruction at the synagogue. For someone who prided himself in his scriptural knowledge, this was proving to be a truly unnerving experience – but

one he instinctively knew that he desperately needed to receive in order to learn the truth about the Kingdom of God that he so earnestly sought. The Rabbi then noted the special role of the Son of God in giving eternal life to everyone who believed in him. He did not come to condemn the world but to save it – only those who did not believe in him would be condemned. Evil people loved darkness rather than the light that he brought with his teachings whereas people who lived by the truth would naturally come to the light. Nicodemus gazed into the loving eyes of the man seated opposite him and realized that he was in the presence of someone truly exceptional. Could the Rabbi be the very Son of God whom he had just mentioned? The Pharisee was totally overwhelmed by this possibility. With tears streaming down his face, he knelt in front of the young man who (as a sign of blessing) gently laid his right hand upon his head. No further words were exchanged before Nicodemus quietly departed from the house. This fateful meeting had proved to be a life-changing event for the elderly man.

The Prefect clearly ed Jesus of Nazareth (during his earlier interrogation) stating that the sole reason for him being born and coming into the world was for him to testify to the Truth and that everyone on the side of truth would listen to him. This claim was not only entirely compatible with but also fully complementary to his remark noting that people who lived by the truth would naturally come to the light provided by the teachings of the Son of God. Therefore, by juxtaposing these two statements, he was professing to be the Son of God and the source of enlightenment. Pilate shared this insight with his two guests who were astounded by the depth of his spiritual knowledge.

After all, the Prefect was a gentile who had never formally studied the underlying complexities of the Tanakh – but yet had somehow managed to acquire a deeper understanding of their scripture than many of the Counsellors (notably including the High Priest). They marvelled at this fact and wondered whether Pilate could be considered as a righteous gentile alongside Cyrus the Great who had permitted the rebuilding of the Jewish Temple in Jerusalem. The Prefect felt somewhat embarrassed but also greatly enheartened by the lavish praise that these distinguished religious authorities had bestowed upon him. He had been concerned that he would rather be humiliated by his erudite guests who

would be condescending of his extremely limited comprehension of their monotheistic religion. He felt a strong sense of relief and hoped that their newfound respect for him would serve to increase his level of enlightenment.

Chapter 19:

Insincere Motives

After further theological discussion regarding the absolute need to be spiritually reborn (a topic that greatly interested Pilate as it was totally novel to his way of thinking), Joseph of Arimathaea informed the Prefect that Jesus of Nazareth had shared several additional insights with the crowd during the sermon he delivered on the mountain. The Rabbi unequivocally stated that one should (under no circumstances) publically proclaim one’s charitable deeds as such immodesty would cause one to lose any further reward from one’s Heavenly Father. Giving should instead be performed secretly in order for one not to win public acclaim for one’s righteousness.

Pilate felt great sympathy for this noble sentiment as prominent (and independently wealthy) Roman citizens were often inclined to buy public favour with ostentatious displays of largesse. These blatantly opportunistic and often politically-inspired actions deeply offended him with their insincere and hypocritical transparency. Yet the insatiably greedy populace expected such public displays of generosity from their leaders (including Caesar himself) in exchange for their often fickle . By sharp contrast, the Prefect secretly rewarded any obviously needy soldier (including Cassius Longinus) with additional supplies when their duties were diligently performed. He felt no need whatsoever to receive public acclaim for assisting these loyal and hard-working servants of the Roman Empire. To him, this felt the right and proper thing to do – as many of these soldiers had families to and their official remuneration was woefully inadequate for this purpose.

The Counsellor continued by noting that the Rabbi stated that prayer should also be conducted in secret rather than ostentatiously in public. The former will be rewarded by one’s Heavenly Father (who already knows what one needs) whereas the latter will earn no further reward (except the desired acclaim from one’s peers). The Prefect disdainfully visualized some of the singularly unedifying displays he had witnessed at various dedicated temples where the

self-same prominent Roman citizens had prostrated themselves in nauseatingly hypocritical displays of piety before the priests. Perhaps it was therefore not surprising that their fervent supplications to the various of the pantheon of gods were seldom successful. He even wondered how the bemused priests were able to maintain their composure in the face of such blatant hypocrisy. Obviously, the single all-powerful Jewish God (and His Son) was not amused by this lamentable behaviour. Pilate suddenly no longer felt any sense of remorse for his previous unwillingness to enter any of these (now to him) pagan temples. He had never felt comfortable ing through their ornate portals and had somehow sensed that the worship conducted within these august surroundings lacked any true meaning or authority.

The Rabbi furthermore observed that one must be fully prepared to forgive anyone who has sinned against you in order for one’s Heavenly Father to forgive your sins. Failure to do so would result in a lack of forgiveness of your sins. The Prefect inwardly winced as he fully realized that he had not been especially strong in heeding this particular imperative. He could be vengeful and he certainly harboured ill-feelings towards several people (including Caiaphas) who had deliberately inconvenienced him via their underhanded tactics. It would prove extremely difficult (nigh impossible) for him to unconditionally forgive such malicious and unscrupulous people of their malicious sins against him. However, Pilate now realized (with joyous relief) that Jesus of Nazareth would surely forgive him of his lesser sin (compared to that of Caiaphas and his fellow religious authorities) committed against him. This singularly loving action would be totally compatible with not only his character but also with what he had instructed his followers to do. The fact that the Prefect deeply regretted this action (born out of weakness rather than malice) would surely function as an added incentive.

The Rabbi highlighted the futility of attempting to accumulate earthly treasures which could be destroyed by moths and other vermin or stolen by thieves. It was far preferable to gather treasures in heaven which could not be destroyed by moths and other vermin or stolen by thieves. He pointedly noted that one cannot serve two masters – either you will hate the one and love the other, or you will be devoted to the one and despise the other. The one (truly righteous) Master is

God and the other (thoroughly unrighteous) master is money. The Prefect was stunned by the elegant simplicity of this concept – although it was (yet again) totally foreign to Roman sensitivities. Every Roman citizen (himself included) openly aspired towards earthly treasures – such as position, wealth, material possessions or even an eligible marriage partner (to assist one in acquiring the other highly desirable earthly treasures). After all, was not his beloved Claudia a granddaughter of Caesar Augustus and a step-daughter of Caesar Tiberius himself? Did not his istrative career (including his current ill-feted position of Prefect of Judea) directly stem from this singularly advantageous union? Without the benefit of Claudia’s royal connections, he would still surely have been an unheralded (and grossly underpaid) mid-ranking army officer without any realistic prospect of achieving further self-advancement. Mercifully (unlike many of his peers) his marriage had proved highly successful despite the fact that it had not been blessed with a surviving child. God (rather than the Roman gods) had truly smiled upon him by granting him such a sophisticated, sensitive and loving wife. It would, however, require a paradigm shift for him to be able to actively embrace this new philosophy of not actively seeking earthly treasures – especially in a province where it proved all too easy to illicitly acquire vast riches. In this regard, the Prefect had often wondered whether the longstanding High Priest had appropriated a portion of the Temple funds for his own nefarious purposes.

Chapter 20:

Collective Guilt

Joseph of Arimathaea noted that the Rabbi onished the of the crowd not to unduly worry about what they would eat or drink for God will provide these things to people who actively sought his Kingdom and his righteousness. He concluded this thought by noting that they should therefore not worry about tomorrow, for tomorrow will worry about itself. Pilate could not help thinking that this particular instruction would be even more difficult to follow than the previous one – especially in this highly unstable province where unrest was being fomented on a near-daily basis. ittedly, his unenviable job would have proved infinitely less stressful if his not-so-loyal subjects had been prepared to willingly embrace the entirely peaceful philosophy espoused by Jesus of Nazareth.

Instead, the Prefect lived with the realistic daily fear that a rabble-ro would instigate an insurrection against Roman rule. He would obviously be required to take swift and brutal military action against the offenders in order to suppress such treasonous activities. However, the political consequences of such a severe undertaking were entirely uncertain. Pilate hated uncertainty and his job was fraught with uncertainty at virtually every turn. Therefore (under these highly adverse circumstances), he was strongly inclined to worry about tomorrow and what it might engender. Maybe he needed to possess more faith in the beneficence of the all-powerful Jewish God of justice and love – despite the lamentable fact that many of his own chosen people were totally lacking in this regard. Again, he needed to seek the Truth about his Kingdom and his righteous as proclaimed by his Son.

The Rabbi also urged one not to hypocritically judge others lest you (in turn) be correspondingly judged by God. Throughout his career, the Prefect had generally tried to be a fair and impartial judge – with the one notable exception of the gentle carpenter who had preached this message of integrity. He had spectacularly failed the wise Rabbi but sensed that Jesus of Nazareth would not

(in turn) fail him. As the Son of God, He would be the perfect judge – without carrying favour or bias. That being so, Pilate knew with total conviction that Caiaphas and his self-serving hypocritical religious authorities would one day be harshly judged by their own Messiah for their duplicitous actions against Him. On the other hand, his distinguished guests (as faithful men of integrity) would surely be richly rewarded for their ability to discern the Truth (which was totally lacking in their hard-hearted colleagues).

The Prefect quietly asked Joseph of Arimathaea and Nicodemus whether they felt that the Jewish people themselves bore some responsibility for the crucifixion of the Son of God. After all, they had brazenly proclaimed that His blood should be on their hands and those of their children when he (Pilate) had made one last desperate attempt to release a clearly innocent man. Although the crowd were obviously under the nefarious control of the High Priest and his acolytes, they had nonetheless taken it firmly upon themselves to unfairly convict Jesus of Nazareth. The two elderly men seemed strangely unprepared for the suggestion of possible collective national guilt but slowly (to their increasing horror) realized the potential significance of the quoted phrase. Nicodemus highlighted several historical events (such as the earlier destruction of Jerusalem by the Babylonians and the resultant 70-year exile) as examples of collective national guilt. This tragic event was punishment for the peoples’ failure to obey the Word of God – but this paled into insignificance compared to the premeditated murder of His Son. They both shuddered at this awful realization and expressed their fear for the future of Judea. Yet again, they were amazed at the wisdom and understanding of their gentile host.

After much further discussion which was accompanied by considerable angst, Joseph of Arimathaea noted that the Rabbi concluded his lengthy and singularly authoritative sermon by stating that everyone who righteously asks something of God will receive it, the person who seeks the Truth will find it and the one who knocks on the door of the Kingdom will have it opened for him. God (as our father in heaven) will most lovingly provide His children with good gifts. The Prefect was greatly encouraged by these comionate words as they were eloquent proof that the all-powerful Jewish God genuinely cared about the welfare of His children (and, hopefully, other non-Jewish people who elected to

follow him) and would therefore generously answer their virtuous prayers and supplications.

This love was in stark contrast to the often petty and vindictive behaviour displayed by the Roman gods who seemingly lacked any genuine regard (let alone love) for their devotees. It was therefore hardly surprising that petitions directed towards them (no matter how earnest) were inevitably doomed to failure. Pilate had often wondered whether these strange and mysterious gods (each possessing his or her own background narrative) were merely products of Homer’s overactive imagination. Maybe these complex sagas should rather be viewed in the same light as Aesop’s Fables – although these cautionary tales (involving animals) often included a strong moral underpinning (unlike many of the celebrated exploits of the gods who were worshipped in ornate temples). He was well aware that his beloved Claudia Procula displayed a similar longstanding disenchantment with this polytheistic religion. With his active encouragement, she had instead developed growing interest in the monotheistic Jewish religion. They both believed that there must be a more acceptable alternative to the unholy exploits of Jupiter and his unruly extended family.

The Rabbi finally urged each member of his vast audience to do to others what they would wish done to them. This, he boldly asserted, summed up the Law of the Prophets (by which the Jewish people were meant to abide). He also warned the people to be on their guard against false prophets and false disciples who were wolves in sheep’s clothing. The wise person would rather take heed of His words and put them into practice like one who builds his house on a rock (rather than on sand). These words powerfully resonated within Pilate as he painfully wondered how HE would have felt if he had received the type of justice that he had largely been forced to dispense to the innocent Jesus of Nazareth. He would most certainly not have displayed the near-miraculous composure and deep inner peace that characterised his erstwhile prisoner. The Prefect yet again cursed his weakness of character and felt a deep inner sense of guilt for not having possessed the moral courage to do that which was clearly right. He had pitifully failed this simple test istered by the Son of God. He was deeply ashamed and a sense of self-loathing overwhelmed him. His own priests were obviously false prophets and false disciples – both he and Claudia Procula had long

suspected this self-evident truth. As a couple, they would certainly need to learn considerably more about the Teachings (and the Truth) espoused by Jesus of Nazareth. He was determined that their lives would be built on a firm rock-like foundation.

Chapter 21:

Heavenly Prayer

Joseph of Arimathaea culminated his masterful narrative detailing the sermon delivered by Jesus of Nazareth on the mountain by reciting a prayer suggested by the Rabbi himself – one that was not unduly repetitive and did not sound like the babbling of pagans:

Our Father who art in heaven,

Hallowed be thy name.

Thy Kingdom come.

Thy will be done,

On earth as it is in heaven.

Give us this day our daily bread.

And forgive us our treses,

As we forgive those who tres against us.

And lead us not into temptation,

But deliver us from evil.

For thine is the Kingdom,

And the power, and the glory,

For ever and ever.

Amen.

Pilate was amazed by the simple beauty contained within this short and powerful prayer. It was totally unlike any of the lengthy, repetitive and increasingly fervent supplications that tended to emanate from the average Roman temple. The more devout supplicants often whipped themselves (with the active encouragement of the resident priests) into an emotional frenzy which was accompanied by bizarre (possibly hysterical) physical manifestations. These phenomena were considered by the priests to represent unmistakable signs of divine favour – the greatest blessings were supposedly associated with the most outlandish displays. The Prefect strongly suspected (but could never absolutely prove) that the vast majority of these bodily contortions were carefully stagemanaged performances for the express benefit of the supplicant (in order to win the approval of not only the resident priests but also his/her fellow devotees).

Pilate ed Jesus of Nazareth stating that prayer should be conducted in secret rather than ostentatiously in public (which was the Roman norm) as the supplicant would earn no further reward (except the desired acclaim from his/her peers) for these patently insincere displays of piety. It was, therefore, no wonder that so many of these sanctimonious hypocrites lived miserable unfulfilled lives despite possessing great influence and wealth. They were tragically deluded in their choice of gods as well as their method of supplication. The entire Roman religion (with its pantheon of gods) was, in fact, a great delusion. The Prefect suddenly felt great pity for all these spiritually empty people who totally lacked any knowledge of (or desire to find) the Truth.

Pilate noted how this Heavenly prayer directly addressed the all-powerful Jewish God in an incredibly intimate manner. He was referred to as the supplicant’s father rather than addressed in less personal reverential tones (such as Mighty). On the one hand, there seemed no doubt about the power and might of the Jewish God of justice and love who did not need to be constantly reminded of this self-evident fact. The preceding events of a truly momentous day were adequate proof of His undeniable strength in the Prefect’s mind. On the other hand, there seemed minimal evidence to the existence of an entire pantheon of gods whose individual were somehow responsible for controlling completely different facets of human existence (including love, luck, marriage and war). There were even separately designated deities for the sun, the moon and the sea. Such a neatly compartmentalised approach to the divine control of both human life and the world in which we live seemed totally artificial and contrived. ittedly, these often petty and vindictive gods were seemingly forever competing with one another for control of each other’s designated dominion. Nonetheless, the existence of a single all-powerful God (especially One who championed justice and love) seemed far more simple and logical to Pilate.

The Prefect was not entirely sure how the much-heralded Kingdom would come – although he was convinced that Jesus of Nazareth would somehow be instrumental in fulfilling this glorious event. He knew that both of his distinguished guests earnestly sought the Kingdom and that it would surely be linked to his ongoing pursuit of the Truth. He realized that it must also somehow

be connected to the mystifying concept of spiritual (rather than physical) renewal as previously outlined by Nicodemus. By distinct contrast, the pantheon of Roman gods (except Pluto) uneasily resided together atop Mount Olympus. They seldom deigned to interact with mortals and (as far as he knew) had no plans whatsoever of establishing any kind of Kingdom upon the earth situated far below their august abode. There was, therefore, no divine promise of a wondrous future where Man and God would somehow be able to freely and directly interact with one another. This amazing prospect seemed (to him) to encapsulate the promise of the coming Kingdom.

Pilate was deeply impressed by the simple elegance of the initial request for one to receive one’s daily bread. This was a powerful and emotive metaphor – as this basic comestible surely represented all the commodities that one absolutely needed to survive in this world. Specifically asking for anything else would seem avaricious and unduly materialistic as these items would be surplus to one’s basic requirements. The Prefect understood that this lack of concern for worldly goods was fundamental to the teachings of Jesus of Nazareth. He realized that this philosophy was both righteous and laudable – although it could prove exceptionally difficult for one to voluntarily implement. This nobility of spirit was in sharp contrast to the rampant and insatiable greed that pervaded much of Roman society. Indeed, it was not unusual for devotees to vociferously pray for increased wealth and possessions – especially at temples dedicated to Mithras. Pilate had incredulously beheld several of these vulgar and self-centred supplications. He was both relieved and delighted when these utterly selfish and contemptible requests were clearly denied. This initial lack of success did not seem to unduly deter many of these thoroughly detestable individuals as they merely returned to the temple to more fervently reiterate their protestations. The underlying futility of this exercise in greed seemed to elude most of them.

The Prefect was surprised (and somewhat perturbed) to learn that the forgiveness of one’s treses against the all-powerful Jewish God of justice and love was seemingly dependent upon one’s own ability to forgive others who have tresed against one. In this vein, he ed Jesus of Nazareth suggesting that one should voluntarily turn the other cheek when hit, additionally hand over your coat when sued for your shirt and walk two miles with someone when

forced by them to walk one mile in their company. These suggestions (which appeared more like commands) would prove extremely hard for even the most placid person to follow. However, Pilate realized that this constituted the implicit challenge involved in attempting to live a life that was truly pleasing to the allpowerful Jewish God and his Son. This approach to living would most certainly not only espouse justice but it would also radiate love – two benevolent qualities that were highly prized by both the Father and the Son. The unanswered question was how could it prove possible for an ordinary person to come even remotely close to achieving this lofty (and seemingly impossible) goal. After all, he was hindered by a violent temper which he regrettably often failed to control. He could try harder to exercise iron control over this personal short-coming – but he fully realized that this would likely prove a vainglorious exercise in futility.

The Prefect fully appreciated and accepted the need for one not being led into temptation and for one being delivered from the clutches of evil. After all, such benevolent Divine interventions were absolutely essential in ensuring that one experienced a considerably more peaceful and untroubled life. He had been previously led to believe that personal misfortune was directly linked to offending the capricious sensitivities of at least one of the pantheon of gods and that some form of restorative offering was required in order to appease his/her resultant anger. A linear relationship uniformly seemed to exist between the degree of personal misfortune suffered and the magnitude of the requisite restorative offering. He tended to find this assumption curious – especially as the precipitating cause of most of these divinely-inspired punishments was seldom identified. To him, these personal misfortunes seemed totally random in nature – an incidental by-product of the petty and vindictive natures of these uncaring deities. It was as if they were deriving pleasure from inflicting these woes upon their unsuspecting devotees. It would appear that the all-powerful Jewish God was required to protect people against the machinations of these malevolent gods. Maybe they were all evil in stark contrast to the undoubted virtue displayed by the Son of God in His earthly interactions with people (such as Nicodemus and Joseph of Arimathaea). This was a deeply profound (and disturbing) realization that struck Pilate.

Chapter 22:

The Acc

The Prefect shared his epiphany regarding good and evil deities with his two distinguished guests. Nicodemus smiled politely and gently nodded his head in agreement. He observed that the Jewish religion believed in the existence of a powerful Heavenly being (named Lucifer) who was specifically created to serve and glorify God. This perfect being eventually became so proud of his own great beauty, wisdom and splendour that he desired to take over Heaven and rule the Universe in place of God. This self-conceit led him (together with a third of the angelic host) to rebel against the authority of God. As a result of this disobedience, he was stripped of all his Heavenly authority– although he still has free access to the Throne of God. There (in the guise of Satan) he constantly accuses people of sinning against God – even though he repeatedly tests the faithfulness and obedience of people by deliberately attempting to lead them astray. This fallen being is therefore responsible for all evil in the world which is channelled predominantly through the intrinsically sinful nature of Man. The Roman deities would therefore be tools of Satan designed to intentionally deceive people – especially if their acts of worship involved degrading rituals (such as those demanded by the evil deities of Baal and Moloch).

Pilate carefully pondered these bold new insights. He had long held the pantheon of Roman gods in contempt along with all the institutions associated with their worship. How could one consider worshiping such petty, vindictive and conniving beings who seemed all too human in their frankly sinful behaviour towards one other? They set no moral standards whatsoever – even the mighty Jupiter once left Mount Olympus in the guise of a bull in order to deflower an innocent earthly maiden solely for his amusement and pleasure. How could one compare this crude vulgarity to the profoundly wise teachings preached by Jesus of Nazareth in the service of the all-powerful Jewish God of justice and love? Quite simply, there was no meaningful comparison – products of Homer’s overactive (Satan-inspired) imagination versus the True Word of God as studied by truly wise men like Nicodemus and Joseph of Arimathaea. These humble godly men were endowed with a simple dignity that seemingly eluded the majority of Roman priests who were arrogant and self-seeking. However, these

personal characteristics could easily describe Caiaphas and his acolytes who levelled a series of malicious and fallacious charges against Jesus of Nazareth.

The Prefect quietly asked his two distinguished guests whether they felt that the High Priest (in particular) had possibly been under the direct influence of Satan when he repeatedly (and ever more vociferously) demanded the crucifixion of their clearly innocent Master. They both slowly nodded their heads in agreement. Pilate was not unduly surprised by this confirmation of his new-found suspicion as he had sensed the presence of great evil within the courtyard where the trial had been conducted. This was obviously the same evil residing within the immediate proximity of the three crosses that Cassius Longinus had also experienced. His impotent and useless Roman religion would have provided him with no insight into the underlying reason for the existence of such malevolence. He could almost hear the disingenuous temple priests offhandedly stating that the carpenter must have “done something really bad” in order to severely offend the gods. No further explanation to justify such seemingly random personal misfortunes would ever be forthcoming from these guardians of the state religion. Ignorant superstition (rather than rational intellect) prevailed as this patently deficient system of worship completely lacked any vestige of a moral or philosophical underpinning. This notable absence was not only an ongoing cause of major concern but also one of deep dissatisfaction to the Prefect.

Nicodemus then highlighted the fact that the Tanakh clearly states that their Messiah had to die for all the sins and transgressions of humans and that his death would be by means of crucifixion. This was the only way that he could release mankind from the power of Satan. He gently smiled at an obviously dumbfounded Pilate and quietly stated that the events of the day had long been preordained. It was the sublimely glorious destiny of the Messiah to complete his earthly ministry by dying on the cross for the salvation of man. It was the shameful destiny of Caiaphas and his acolytes to instigate the Messiah’s death. It was the tragic destiny of the majority of the Jewish Nation to deny the earthly existence of their long-awaited Messiah. It was the singularly unfortunate destiny of the Prefect to order the Messiah’s death – despite his heroic attempts at ensuring a fair trial by repeatedly defying the vociferous demands of the High Priest.

It was clearly apparent to Nicodemus that Pilate had been mercilessly pressurized (possibly by Satan himself) into condemning Jesus of Nazareth and that the Prefect had truly repented his enforced decision. Therefore, he need not carry an excessive burden of guilt for his actions – the true guilt lay upon Judas Iscariot (the disciple who betrayed Him to the High Priest), Caiaphas and his acolytes as well as the Jewish nation who failed to recognize the atoning nature of His death. Pilate confirmed that his erstwhile prisoner had earlier stated to him that his sin against him had indeed been less than that of the Jewish religious authorities. This newfound knowledge served to at least partially assuage the Prefect’s guilt associated with condemning a patently innocent man (who was likely to be the very Son of God) – although he still deeply longed to somehow be able to personally apologize to this gentle man for his patent lack of courage when it was most sorely needed.

Claudia Procula contributed to the conversation regarding the apportionment of blame for the death of Jesus of Nazareth by outlining some of the details of the horrific dream she had experienced during the early stages of his trial. The message she received from it was that her husband would be forever cursed for his role in the death of the Jewish Messiah. This possibility deeply saddened her as she could reassure the two distinguished Counsellors that Pilate was not an evil man. Nicodemus closed his eyes in deep thought and suggested that Claudia Procula’s nightmarish vision was likely to have emanated from Satan in a desperate last-ditch attempt to prevent the crucifixion once he had realized its full implication – how it would succeed in finally breaking his ungodly power overall of mankind. It might also have been a malicious attempt to sow disharmony into her relationship with her husband. Maybe the Evil One knew that God might have something truly special planned for this illustrious couple. Satan was well known for paying special attention to people who had been blessed by God (such as Job) by specifically targeting them for ongoing personal misfortune and suffering. They should therefore earnestly attempt not to become overly fixated upon the disturbing content of the dream but should rather concentrate upon seeking signs of a possible Divinely-inspired mission. The Prefect instinctively knew that his ongoing Quest for the Truth (which had only just commenced) was most likely to represent his sacred mission. He had not the faintest idea what this seemingly daunting personal journey of discovery would

entail and how long it would take to complete. Nonetheless, irrespective of the consequences, he would fearlessly embark upon it.

Chapter 23:

Post Mortem

After much further discussion (including Cassius Longinus testifying to his miraculous healing from the blood of Jesus of Nazareth), the two distinguished guests politely excused themselves. Just as they were leaving, Pilate asked Nicodemus whether he might possibly be able (and willing) to the young discipline John and persuade him to visit the Prefect at Herod’s Palace at his earliest convenience (perhaps as early as the following morning). Pilate gently reassured the two Counsellors that (like them), the young man would have absolutely nothing to fear – but should rather view the proposed meeting as a unique opportunity to further enlighten three interested people about the activities of Jesus of Nazareth. The two distinguished guests were most welcome to accompany John – especially if their calm presence would serve to dispel any possible fears that he might experience. Indeed, the Prefect would be most honoured to consider the Counsellors as friends who could (at any time) request from him any assistance that they might possibly require. The elderly men expressed their profound gratitude for this most generous offer noting that Caiaphas (and his acolytes) would strongly disapprove of their actions in ensuring that Jesus of Nazareth received a dignified burial worthy of His status. Pilate nodded his head and promised that (if necessary) he would intervene on their behalf.

Soon after the departure of the guests, Cassius Longinus retired to the nearby barracks at the Antonia Fortress located along the north side of the Temple enclosure while the Prefect and Claudia Procula withdrew to their sumptuous suite at the far end of the Palace. As Pilate slowly drifted off to sleep in the warm embrace of his beloved wife, he reflected upon the events of a truly momentous day. While he was aware of the existence of Jesus of Nazareth, he would never have imagined that he would meet the popularist preacher during the course of his official duties – let alone as a prisoner falsely charged with a capital crime by the duplicitous Jewish religious authorities. He would never have believed that he would be so influenced by the sublime presence and wise words of this gentle carpenter. He would never have foreseen himself being manipulated into performing a blatant miscarriage of justice by Caiaphas and his

acolytes. He would never have envisaged himself discussing religion with two distinguished Counsellors whom he would deeply ire and consider as genuine friends. He would never have expected himself to earnestly desire to meet with one of the prisoner’s inner circle – especially a young man who was barely out of adolescence. Although he had been thoroughly disillusioned by his state religion for a considerable time, he would never have anticipated himself being so strongly drawn to the local monotheistic Jewish religion (despite Claudia Procula’s active interest therein). In short, he would never have imagined that his relatively secure existence would be so irreversibly changed (for the better) within the course of a single day whereby he had discovered a new purpose in life – his Quest for the Truth (as prompted by the very words of Jesus of Nazareth). As he finally fell asleep, the Prefect saw the gentle carpenter smiling at him and beckoning him to come closer. He then instinctively knew that all would be well.

Chapter 24:

Mistaken Arrest

After an unusually peaceful night’s sleep (despite the events of the previous day), Pilate arose with renewed energy and a sense of purpose. He enjoyed a hearty breakfast in the company of Claudia Procula before they made their way to the judicial court precinct of the Palace. The Prefect was uncertain as to why he considered a meeting with the young disciple to be of such great importance to his growing belief in the divinity of Jesus of Nazareth. He realized that John (as a key member of the Rabbi’s inner circle) would surely be able to share with him intimate insights relating to his Master’s ministry. This missing information could greatly assist Pilate in further understanding how the gentle carpenter undertook his stated earthly assignment of testifying to the Truth. He might also be able to provide some much-needed personal insights into the events immediately preceding the trial over which the Prefect had presided. After all, the Jewish religious authorities had been strangely unwilling to provide any details regarding their arrest of Jesus of Nazareth.

About an hour later, a concerned Cassius Longinus entered the main judicial hall to inform Pilate that a clearly unsettled Joseph of Arimathaea (in the company of a much younger man) had just arrived to see the Prefect. Pilate frowned as he proceeded to the vestibule in order to personally usher these most-welcome guests into the same small side-room that had hosted the earlier meeting with the two Counsellors. As he warmly greeted these loyal followers of Jesus of Nazareth, he could see that the elderly man was visibly distressed. With much concern, the Prefect gently enquired of Joseph of Arimathaea as to what was so greatly perturbing him. The Counsellor quietly revealed that Caiaphas had arrested Nicodemus for his role in providing their Master with a decent burial. Shortly after he had returned home from their meeting, several temple guards had apparently forcibly removed Nicodemus from the presence of his family to the Palace of the High Priest. The elderly man expressed great trepidation for the welfare of his colleague. A sense of outrage and anger filled Pilate as he carefully escorted his distinguished guest to the small side-room.

“I made a formal promise last night to assist you and Nicodemus. In all honour, I will now fulfil it.” The Prefect ordered Cassius Longinus to provide his troubled guests with his best wine and any other libations that they might desire. He politely excused himself as he retreated to his study in order to write a personal message to the High Priest demanding that Nicodemus be released directly into his custody. He also commanded that the Sanhedrin take no further reprisals against any of their in connection with the crucifixion and burial of Jesus of Nazareth. Upon completing this missive, he purposefully strode back to the small side-room where his guests were assembled. He disclosed to them the content of the scroll he was carrying before handing it to Cassius Longinus. He then instructed his loyal centurion to assemble a squad of a dozen fully armed guards to accompany him to the Palace of the High Priest where he was to personally deliver it to Caiaphas. He was to employ an official carriage to escort Nicodemus (in suitable comfort) back to either Herod’s Palace (if he felt able to them) or to the comfort of his family (if he was in any distress). Cassius Longinus was to forcibly insist upon the immediate and unconditional release of the interned Counsellor. No excuses for disobeying the content of the message were to be accepted. The centurion vigorously saluted both his commander (and his guests) before embarking upon his rescue mission.

After a somewhat tense hiatus during which Pilate and Claudia Procula repeatedly reassured their guests that the High Priest would not desire to seek confrontation with Rome by refusing to honour the content of his message, a clearly tired (but otherwise unharmed) Nicodemus slowly entered the room alongside a ive Cassius Longinus. The two Counsellors warmly embraced each other as the Prefect and the centurion exchanged congratulatory smiles at the successful completion of the mission. Upon questioning, Cassius Longinus noted how a clearly shocked High Priest had meekly acceded to the demand to release his prisoner. He even smiled at Nicodemus and profusely apologized for mistakenly arresting him. Pilate visibly winced at this revelation as this insincere hypocrisy was typical of Caiaphas. Nonetheless, this weasel would be extremely unlikely to risk further conflict by so openly victimizing Joseph of Arimathaea. Nicodemus assured everyone that he had not been mistreated – it was merely an attempt by the High Priest to intimidate and humiliate him in the eyes of his colleagues. However, due to the heroic and timely action of the Prefect, it had been Caiaphas who had been shamed by his ill-advised actions.

Chapter 25:

Cowardly Arrest

Following a refreshment break (which was particularly appreciated by Nicodemus – who had received minimal provisions during his internment), Pilate gently asked the disciple John if he might be prepared to provide him with some important additional information regarding the sequence of events preceding the appearance of Jesus of Nazareth before him. The Prefect quietly reassured the nervous young man that this information was to assist him in (ittedly somewhat belatedly) better appreciating the circumstances affecting the gentle carpenter directly before, during and after his apprehension by the Jewish religious authorities. After all, he did not provide any details of these background events during his trial. Maybe he could have mounted a far more meaningful defence by sharing this important information – especially if there were any procedural irregularities relating to his arrest. Pilate frowned and slowly shook his head before placing his hand under his chin. The two elderly Counsellors slowly nodded their heads in agreement.

John noted that after they had partaken of their ceremonial over meal, Jesus of Nazareth walked together with eleven of his twelve disciples (Judas having already departed from their midst) to a garden (named Gethsemane) at the foot of the Mount of Olives. He requested Peter, James and John himself to accompany him while he prayed and asked the remaining disciples to remain behind. He somewhat strangely instructed them to pray that they would not be led into temptation. The young man clearly ed being subject to a distinct feeling of foreboding upon hearing this utterance. His apprehension grew ever greater when the Rabbi suddenly seemed to be overcome with sorrow. He had never before seen his usually confident and authoritative teacher so troubled. Jesus of Nazareth walked forward a short distance, kneeled down and fell with his face to the ground while entreating his Father (if He were willing) to remove this cup from him. John did not remotely understand what the Rabbi meant by this inexplicable (to him) petition. At this stage, the three disciples were suddenly overwhelmed by an acute sense of tiredness. The young man vaguely recalled his teacher praying so earnestly that he was dripping with sweat. Upon returning from prayer and noticing the three disciples asleep, he

gently berated them and again warned them to pray that they would not be led into temptation. He cryptically noted that the spirit is indeed willing but the flesh is weak.

Twice more he went to pray and twice more the three men were supernaturally overcome by sleep. He finally stated that the hour was at hand that the Son of man would be delivered into the hands of sinners. He urged the disciples to arise as his betrayer was coming. John inwardly shuddered at these comments before turning around to see their fellow disciple Judas approaching them with a large group of armed temple guards bearing lanterns and torches. Several religious authorities and their scribes were also present. The Rabbi calmly asked who they were seeking. Upon hearing his name, he quietly stated that he was Jesus of Nazareth. The temple guards then mysteriously staggered backwards and humbly prostrated themselves on the ground. According to a predetermined signal, Judas greeted and kissed his former teacher in order to identify him (despite the fact that Jesus of Nazareth had already declared himself to be the one they sought). The formerly terrified temple guards seemingly took heart by seeing the treacherous Judas touching the Rabbi and were emboldened to seize and arrest him. Peter (in a vainglorious attempt to defend his teacher) drew his sword and managed to cut off the right ear of the servant of the High Priest (named Malchus). Jesus of Nazareth thereupon gently instructed his disciples not to interfere with the duties of those who were arresting him before touching and healing Malchus’ severed ear. He then somewhat ironically enquired of the High Priest whether he saw him as the leader of an insurrection as he had enlisted the services of a multitude of men armed with swords and clubs to arrest him when Caiaphas could have easily detained him while he was teaching in the temple courts on a daily basis. After this exchange, the eleven remaining disciples (including John) fled from the garden.

The Prefect was shocked to learn that Caiaphas had seen fit to employ a full cohort of temple guards to arrest the gentle carpenter who preached the totally non-threatening message of peace and love. It was as if the High Priest fully expected Jesus of Nazareth to perform a divinely-inspired miracle to defend himself against his machinations. What else could explain this farcical situation – except that Caiaphas and his acolytes were truly afraid of the learned Rabbi?

This not only constituted a backhanded compliment but also served to explain the persistence (and desperation) of the High Priest to secure a successful conviction for a capital crime that would deliver the death penalty. Pilate had always suspected that Caiaphas was a craven coward hiding behind the illustrious trappings of his high office and here was elegant confirmation of this belief. Even the sworn enemy of Jesus of Nazareth believed that he was fully capable of performing miracles but was too spiritually blind to consider the possibility that he was who he claimed to be – the very Son of God. Pilate could not help but see the supreme irony of the situation – that he (a gentile) was prepared (out of a sense of open-mindedness and intellectual curiosity) to carefully weigh all the evidence at his disposal to impartially assess the proclaimed Divine status of the Man from Galilee. On the other hand, the Jewish High Priest in charge of their Sanhedrin steadfastly refused (out of a sense of fear and self-preservation) to do this. Surely future history would judge Caiaphas in a much poorer light than him for displaying such a distinct lack of courage and foresight.

In addition, the self-serving High Priest had deliberately elected to secretly seize his innocent opponent under the protective cover of darkness with the assistance of a traitor. There was a distinct lack of honour associated with this action. This cowardly ambush of a thoroughly righteous man filled the Prefect with both disgust and contempt. He wondered how much money Caiaphas had paid the traitor for his perfidious action and what fate would ultimately await him – especially if Jesus of Nazareth were indeed the Son of God. This singular act of infamy would surely ensure Judas a uniquely loathsome position in future history. On the other hand, the miraculous comion displayed by the gentle carpenter in healing one of his assailants greatly impressed Pilate. If only he had known of this selfless and noble action at the time of the trial. Just maybe this might have provided him with the necessary incentive to more forcibly withstand the murderous demands of the religious authorities. This, he fully realized, represented an extremely moot point as retrospective vision is almost always perfect.

It also seemed to the Prefect that Jesus of Nazareth somehow knew well in advance the fate that was about to befall him. This would perfectly explain his

unusual and troubled behaviour displayed before his disciples. But yet, despite possessing this potentially life-saving insight, he readily chose to remain in the garden and thereby patiently await the calamitous chain of events that were to ultimately cost him his earthly life. Pilate also ed Joseph of Arimathaea’s comment that the Messiah had to die for all the sins and transgressions of humans. His stoic acceptance of his imminent arrest as well as his refusal to mount a meaningful defence at his trial were surely clear indications of his willingness to die. Although not representing absolute proof of his divinity, this was surely additional circumstantial evidence that he could be the long-awaited Jewish Messiah. If he were indeed the Messiah, he (most understandingly) momentarily harboured reservations regarding his approaching extremely painful and humiliating death when he seemingly petitioned his Father to remove this deadly burden (in the form of a poisoned chalice) from him. Who could blame him for temporarily possessing such doubts – although he ultimately obediently followed this sacrificial directive.

Chapter 26:

Miraculous Wine

The Prefect expressed much gratitude for John’s most detailed of the events immediately preceding the arrest of Jesus of Nazareth. He deliberately stated that he found it highly unusual that the High Priest had required such a large party of temple guards to arrest a peaceful man who represented no threat to them at all. The two elderly Counsellors again slowly nodded their heads in agreement. Cassius Longinus (as a veteran professional soldier) shook his head in disbelief and wryly noted that the Roman guards felt contempt for their generally poorly trained Jewish counterparts. This ludicrous incident was yet another typical example of their unprofessional and cowardly conduct. Pilate was pleased to note that the centurion’s frank comments relating to the conduct of the temple guard were seemingly well-received by his guests. Even the young disciple (who had regrettably only seen Cassius Longinus at the scene of his Master’s crucifixion) appeared to be warming to the kindly and amiable centurion. He might not be a sophisticated man but the Prefect would nonetheless most willingly entrust his life to this loyal and experienced soldier.

Pilate (noting that John was now visibly far less anxious in his presence) gently enquired of him whether Jesus of Nazareth had ever performed any miracles in his presence. The Prefect consciously qualified this potentially loaded question by stating that he was open-minded and keen to learn the truth about this extraordinary man. The young man smiled shyly at him and boldly asserted that his Master was indeed no ordinary man. He was in fact the Son of God who had performed several miracles in his presence. Pilate found it difficult to restrain his impatient curiosity at the prospect of finally hearing a genuine first-hand of the wondrous exploits of the charismatic and authoritative man from Galilee. The compelling testimonies of Joseph of Arimathaea and Nicodemus had served to not only greatly arouse his interest but also to enhance his belief in the abilities of this most righteous man. John (emboldened by the genuine interest displayed by the Prefect and his fellow guests) continued by detailing several of these miraculous events. Pilate felt a strangely heightened sense of awareness as the earnest young man confidently related the inexplicable experiences which he had personally witnessed. The Prefect instinctively knew that this powerful and

compelling narrative would prove to be a seminal event in his unfulfilled life.

The initial miracle occurred when the Rabbi, his mother and the disciples were invited to a wedding feast held at Cana. Unfortunately, the gathering prematurely ran out of wine – a singularly unfortunate event which would have constituted a major embarrassment for the bridegroom hosting the celebration. Upon his clearly agitated mother’s behest, Jesus of Nazareth ordered the servants to fill six large stone jars with water, draw out some of it and take it to the chief steward for tasting. Without knowing that the liquid being handed to him was initially plain water, he called the bridegroom and joyously commented that he had clearly departed from the usual custom of serving the best wine first (when the all guests were still sober) by serving it last. John stated that this miraculous transformation of water to wine truly astounded the disciples and caused them to believe (even at this early stage in their relationship) in their Master.

Pilate was also amazed by this inexplicable occurrence and dearly wished that he had been present to witness it. As an entirely rational man who always endeavoured to execute judgements firmly based upon facts alone and one who firmly believed the compelling testimony of the disciple, he could not hazard to surmise how ordinary water could be changed to extraordinary wine. The sheer volume involved would clearly preclude any clever sleight of hand. Surely (in the absence of any contradictory evidence), this was a divinely-inspired act that could only be performed by the Son of God. The Prefect wondered whether the bridal couple fully realized just how honoured and blessed they were in having such an illustrious guest attending their wedding festivities. ittedly, many high-ranking dignitaries graced his elaborate nuptials with his beloved Claudia Procula – solely because she was a granddaughter of Caesar Augustus and a step-daughter of Caesar Tiberius. Pilate would have most willingly swapped the presence of these generally haughty and patronizing prigs for the gentle carpenter.

Claudia Procula observed that Jesus of Nazareth must surely have held marriage in extremely high regard as he had not only willingly attended this ceremony

(along with his mother and his disciples) but had also readily assisted the host by providing the guests with a copious amount of wine in order to celebrate this festive occasion. Nicodemus noted that (according to the Tanakh) God considered Himself as the husband of the nation of Israel. Unfortunately, the people had often broken their marriage vows by worshipping other pagan gods which God viewed as spiritual adultery. Lack of repentance would lead to Divine punishment (such as the destruction of Jerusalem followed by the seventy-year exile in Babylon) was often forthcoming for such acts of infidelity. Therefore, it was hardly surprising that the Son of God would view marriage in such a serious light. Joseph of Arimathaea commented that it was highly likely that Jesus of Nazareth would likewise view his loyal followers as his bride. John itted that he could recall his Master speaking in such enigmatic . The full meaning of these words had evidently evaded the disciples at that time. The Prefect was suddenly proud that he (unlike many of his peers) had remained faithful to his lovely wife throughout the course of their marriage. He viewed their union as sacred and had always endeavoured to respect her views and feelings. He had often confided in her and heeded her sage advice – although he had regrettably ignored her heartfelt plea to acquit Jesus of Nazareth. He was most fortunate to possess such a loyal and faithful wife.

Chapter 27:

Bounteous Food

The next reported miracle also took place in Cana (near Bethsaida) when Jesus of Nazareth was able to make five loaves of bread and two small fish (as supplied by a young boy) feed a multitude of in excess of five thousand men, women and children who were following him on foot in order to both listen to his words and to receive healing of their ailments. Prior to performing this extraordinary act, he had taught the assembled crowd many things regarding the Kingdom of God and had cured the sick. John highlighted the fact that his Master was a prolific healer who delighted in restoring the physical health of people who were prepared to believe in his ability to cure them. He had seen the Rabbi restore sight to the blind, movement to the lame and unblemished skins to the lepers. As evening was now approaching and the crowd possessed no obvious provisions, the disciples expressed their real concern that the people would soon grow hungry without the chance of obtaining suitable replenishments. While they were busy debating the logistics involved in obtaining sufficient food to cater to the needs of the vast throng, they only managed to find the hopelessly inadequate supplies willingly donated to them by the young boy.

When he received this offering from the disciples, Jesus of Nazareth bid them to make the people sit down in orderly groups of approximately fifty each. Once the crowd was so assembled, he looked up to Heaven and blessed the five loaves of bread and two small fishes prior to breaking them into edible portions which were then handed to the disciples to distribute to the seated masses. John slowly shook his head in disbelief as he noted that everyone in the crowd ate their fill and that the disciples (upon their Master’s instruction) were subsequently able to gather up twelve large basket loads of broken pieces of food. The Rabbi then summoned the young boy and lovingly gave him the fullest of the baskets to take home to his family so that they could all enjoy the bounteous harvest of the earth for several days. This offering was a reward for child’s unquestioning act of kindness in so willingly surrendering his food in order to provide for the needs of others. As the young boy joyously left for home with his unexpected bonus, Jesus of Nazareth cryptically noted to the disciples that people needed to become

like this child in order to enter the Kingdom of Heaven. This was a comment that he repeated somewhat later.

The Prefect was even more astounded by this spellbinding . Changing water into wine was one thing – but managing to feed in excess of five thousand people with five loaves of bread and two small fishes and still manage to secure a large surplus was of another magnitude. This was totally inexplicable and shattered all the so-called laws of nature. How could anyone (other than the Son of God) create so much food out of so little? Pilate gently smiled at the young disciple and his equally bewildered guests and hesitatingly voiced his relative incredulity at the validity of the event detailed. John itted that he too would have found great difficulty in believing such an if he had not personally participated in the distribution of the food. He noted that the disciples were constantly amazed by the wise words and often inexplicable actions of their Master. They had come to accept the extraordinary as commonplace as they realized that they were in the company of the Son of God who had once stated that nothing is impossible with God. Therefore, the entirely reasonable doubts that were troubling the Prefect and his other guests were totally understandable. It required a leap of faith to accept that Jesus of Nazareth was the Son of God and that he was entirely capable of performing such miracles. Indeed, his Master had referred to himself as the Bread of Life who came down from Heaven to give life to the world. He stated that anyone who came to him would never go hungry.

The Prefect realized that this reference to bread could not be physical in nature – although the supernatural feeding of the five thousand plus assembled men, women and children with bread (and fish) was surely a practical earthly manifestation of this reference. The wise Rabbi must rather have been alluding to something much deeper and more spiritual in nature. He politely asked John how he and his fellow disciples understood this somewhat curious statement. The young man itted that they had not fully comprehended many of their Master’s more esoteric comments. After all, the majority of them were poorly educated fishermen who had been eking out a living from the Sea of Galilee before he had invited them to him in his ministry. John felt that this remark must somehow refer to him as being the Son of God – although he was not too

sure exactly how this equated to his Master permanently feeding all the people who believed in him. After further contemplation, Pilate suggested that Jesus of Nazareth might possibly have been offering his believers spiritual insights relating to the Kingdom of God as he had personally informed him that the sole reason for him being born and coming into the world was for him to testify to the Truth. Nicodemus nodded his head in agreement and expressed his delight that the Messiah had shared such a valuable insight with the Prefect who had (in turn) obviously taken it to heart. This was a singularly righteous thing for him to have done.

Chapter 28:

Treading Water

The following reported miracle occurred shortly after the supernatural feeding of the multitude. After he had dismissed the fully satiated crowd, Jesus of Nazareth ordered the disciples to row across the Sea of Galilee to Bethsaida while he withdrew to the mountain to pray. [He had recently learned about the execution of his cousin John the Baptist and was understandably distressed by this]. They waited a while at the shore in the hope that he would still them on board the small fishing boat. When darkness descended, they elected to commence their journey across the still calm water. However, by the time they were in the middle of the sea, a violent storm with a strong headwind arose that prevented them from making any further progress in their journey. The waves were threatening to overwhelm them and they were becoming increasingly distressed by this situation. When they were at their most hopeless and realistically expecting to drown in the raging sea, they saw their Master walking past them on the water.

Their initial reaction was fear as they thought that he was a ghostly apparition. When he noted their visible trepidation, he gently greeted them and told them not to be afraid. They instantly recognised his authoritative voice and most gladly welcomed him aboard the floundering boat. Peter (the appointed leader of the disciples) asked his Master whether he would be willing to summon him to walk to him upon the water. Jesus of Nazareth smilingly invited him to come. Peter initially walked upon the water with much confidence until he became distracted by the severity of the wind. He then became afraid and began to sink into the water. In abject terror, he called out to his Master to save him from drowning. The Rabbi immediately stretched his hand out to his panic-stricken disciple and gently rebuked him for his lack of faith for doubting that he could indeed walk to him upon the water. A much chastised Peter returned with him to the boat. The violent storm suddenly abated upon them entering the boat and they miraculously found themselves at the shore on the far side of the sea.

The disciples were totally overcome by this sequence of events and

spontaneously worshipped their Master and acknowledged him as the Son of God. After all, he had just walked on water, subdued a violent storm and somehow teleported their boat to the shore. This (in their ittedly somewhat confused minds) was an even greater display of Divine power than the feeding of the multitude. John (with an element of embarrassment) lamented that they really should have shown a much greater appreciation of each and every miracle that their Master had performed in their presence. It had been a supreme honour for them to have been witnesses to these truly amazing events that only the Son of God could have accomplished. The Prefect was totally amazed by this as he knew all-too-well that it would be totally impossible for any man to achieve any of these supernatural feats. Water simply could not the weight of a man – yet Jesus of Nazareth had managed with ease to walk halfway across the Sea of Galilee. Not only that – but he had also enabled Peter to briefly reciprocate this feat until the lead disciple had realised the incredulity of his achievement.

Therefore, from this eye-witness , it seemed entirely possible for Jesus of Nazareth to enable other people (who were his followers) to accomplish the extraordinary. This (in his increasingly receptive mind) was the most stunning realization of all. Maybe (if he had sufficient belief in the Divine power of the Son of God) he might be capable of healing sick people and performing other benevolent feats. This God-given supernatural ability would most surely enable him to overshadow his generally incompetent physicians who seemingly relied upon superstition and ritual when attempting to cure their unfortunate patients. Pilate had little faith in their healing abilities – especially after having to despairingly watch his elderly mother slowly succumbing to a painful illness that her physician repeated assured them would be healed by Asclepius himself. Obviously the Roman god of healing (like all the other of the pantheon of gods) had no interest in the welfare of mortals. Copious prayers, supplications, rituals and offerings exercised no beneficial effect upon his ailing mother’s health. Her health inexorably deteriorated until she eventually (and somewhat mercifully) ed her ancestors at a still distressingly young age. The Prefect now knew that he would far rather entrust the well-being of his beloved friends and family to Jesus of Nazareth and his disciples.

Chapter 29:

Life Restored

John recalled that there were yet further miracles – such as the raising of a young girl (the twelve-year-old daughter of Jairus – the ruler of the synagogue at Capernaum) from the dead. While the Rabbi was attending a lavish feast held at the house of the disciple Matthew, the girl’s distraught father entered the room in which they were gathered, fell down at his feet and began worshipping him. [The young disciple noted with much surprise that this was an extremely unusual action for such an influential man]. He beseeched their Master to return with him to his house in order to heal his critically ill daughter by laying his hands upon her. He implicitly believed that this action would be sufficient to restore her back to full health. In response to his fervent supplication, Jesus of Nazareth (together with the assembled disciples) immediately arose from the well-decked table and followed him to his house. They were accompanied by a large crowd who were obviously curious to see what action the Rabbi would be required to perform for the prominent religious authority.

En route to Jairus’ house, they encountered a woman with a long-term bleeding disorder who was healed by merely touching the hem of their Master’s garment. He commended her for her great faith and gently exhorted her to go in peace as she had received full healing from her protracted illness. While he was still addressing the clearly elated woman, people coming from Jairus’ house arrived to inform him that his young daughter had just died and that he no longer needed to trouble the Rabbi. Upon hearing these words, Jesus of Nazareth gently urged the distraught father not to be fearful but rather to retain his belief. Upon their somewhat delayed arrival at Jairus’ house, their Master permitted only the senior disciples (Peter, James and John himself) as well as the girl’s parents to enter with him. There was already much weeping and wailing taking place within it. The Rabbi authoratively asked the people why they were mourning as the young girl was merely asleep. Somewhat understandably under the tragic circumstances, his comment was met with much scorn and derision. Nonetheless, Jesus of Nazareth (together with the five witnesses in his company) entered the room of the dead girl. He gently smiled at her, tenderly took her hand and softly bid her to arise. She immediately arose and began to walk about her

room. Their Master instructed her overjoyed and amazed parents to prepare a meal for her in order to assist in fully restoring her depleted strength. After much further jubilation, the clearly invigorated disciples returned with Jesus of Nazareth to Matthew’s house.

Pilate dearly wished that he could somehow have had access to this truly remarkable man immediately after the sudden death of his own young daughter (named Augusta – in honour of his wife’s grandfather). Maybe he and his beloved Claudia Procula might have been spared the ongoing grievous loss of their only child for whom they had waited so long. This tragic event had occurred two years earlier – near the beginning of the earthly ministry of Jesus of Nazareth. He was already performing widespread healings for people who believed in him but sadly neither he nor his beloved wife knew about his existence. It was only somewhat later that the still grieving Claudia Procula learned from Miriam (one of her Jewish maidservants) about the comionate and wise Rabbi who was preaching his non-threatening message of peace and love to the multitudes. Maybe the gentle carpenter would have willingly restored their precious daughter to life as he did for Jairus’ daughter. The Prefect vaguely recalled a Roman centurion prevailing himself of his services in order to heal one of his most loyal and trusted servants. He dearly wished that he could have had the insight and foreknowledge to do likewise.

The young disciple continued by stating that his Master had performed two further such miracles – including the raising of a friend (named Lazarus) from the dead. This incident occurred in Bethany a full four days after his burial. Jesus of Nazareth ordered the deceased’s grieving relatives to remove the heavy stone from the entrance to his tomb and thereafter (in a loud voice) summoned Lazarus to come to him. To everyone’s astonishment and joy, the deceased (still wrapped in his burial strips of linen) slowly emerged from his own tomb to the loving embrace of his two sisters (named Martha and Mary). Their Master also restored the only son of a widow of Nain to life. When he and the disciples arrived at the gate of the town, they were greeted by a funeral procession. When he viewed the distraught mother, he took pity upon her and quietly urged her not to weep. He slowly walked over to the coffin, touched it and assertively called upon the young man inside it to arise. Thereupon, the dead man sat up and began talking

to the astounded people around him. The Rabbi smilingly returned him to his loving mother. The of the assembled funeral procession were awestruck and praised God stating that a great prophet had risen amongst them.

Nicodemus noted that bringing Lazarus back to life had served to further evoke the enmity of the High Priest and the Sanhedrin. Caiaphas seemed genuinely perturbed by this report and viewed this miraculous incident as a direct challenge to his authority. This was very likely the precipitating event that had induced the leading religious authorities to hatch their malicious plot to have Jesus of Nazareth to be sent for trial in order for him to be sentenced to death. Pilate had often wondered the true underlying reason for the miscarriage of justice over which he had been forced to preside. The clearly alarmed High Priest (wholly incapable of establishing a remotely rational explanation for this staggering death-defying miracle) obviously panicked at the supposed rising ascendancy of a perceived rival. In his increasingly addled and deranged mind, he must have realized (as a matter of political survival) that he desperately needed to exterminate his increasingly popular adversary. Hence the series of pitiful and fallacious charges that were levelled against the gentle carpenter – charges that the Prefect was effortlessly able to dismiss with the contempt that they so richly deserved. It was only when Caiaphas was ultimately forced to utilize his final desperate ploy by threatening to question Pilot’s loyalty to Caesar Tiberius that he was able to prevail with his vile plot. The Prefect was still greatly annoyed (and deeply embarrassed) that he had unwittingly become a key player in this political intrigue. However, he also realized (with extreme gratitude) that this otherwise thoroughly distasteful episode had served to draw him ever closer to Jesus of Nazareth – the very Son of God. A highly unlikely great personal gain had both mysteriously and miraculously arisen out of a carefully premeditated act of great evil.

Chapter 30:

I Am

John concluded his wide ranging testimony by recounting how Jesus of Nazareth had bestowed seven highly specific titles upon himself:

I am the Bread of Life

Their Master revealed that whoever came to him would never go hungry and whoever believed in him would never be thirsty. As previously mentioned, he uttered this phrase shortly after miraculously feeding in excess of five thousand men, women and children in Galilee. The Prefect again thought of the notion of spiritual food and water being provided to people (like him, his beloved Claudia Procula and the loyal Cassius Longinus) who were earnestly seeking the Truth. People who were thoroughly dissatisfied with the cheerless status quo and now realized that there was something far more fulfilling readily available to them. He could feel great pity for Caiaphas and his acolytes as they had obstinately refused to even consider partaking of this essential Divine spiritual food. He sensed that they would ultimately pay dearly for their disobedience to their own God.

I am the Light of the World

Their Master stated that whoever followed him would never have to walk in darkness as they would have the light of life. Pilate realized that this was another reference to spiritual enlightenment. The Truth about the Kingdom of God would shine brightly upon those who believed in Jesus of Nazareth – whereas Caiaphas and his acolytes who forever be stumbling in the darkness of their own selfimposed ignorance. Their all-powerful God of justice and love would clearly not

forgive them for their wilful mistreatment of his beloved Son. It was bad enough killing him (although the prophesies stated that he had to die in order to save men from their sins) – but it was their foolish and deliberate rejection of the supernatural events surrounding his death that would seal their damnable eternal destiny.

I am the Gate

Their Master noted that whoever entered (the Kingdom) through him would be saved. The Prefect viewed this statement as an unambiguous reference to the Divine role of Jesus of Nazareth. After all, the gentle carpenter had personally informed him during his trial that the sole reason for being born and coming into the world was for him to testify to the Truth and that everyone on the side of truth would listen to him. Pilate (despite being a gentile) listened to him then and was now listening extremely carefully to the inspired words of his beloved disciple. In stark contrast, Caiaphas (despite being the High Priest) had steadfastly refused to listen to him and uniformly failed to entertain the thought that his perceived rival was their long-awaited Messiah.

I am the Good Shepherd

Their Master observed that a good shepherd would be prepared to lay down his life for his sheep. The Prefect instantly perceived (with a strong element of sadness and guilt) that this statement was a direct reference to the forthcoming and inevitable death of Jesus of Nazareth in which he was instrumental. The gentle carpenter had indeed been the very best of shepherds to his flock of followers by most willingly laying down his precious life on their behalf. Pilate could now clearly see the underlying rationale behind this necessary sacrificial death whereas Caiaphas (despite readily having the Tanakh at his disposal) remained strangely blind to this blinding revelation. This situation seemed totally inconceivable to the Prefect’s ordered mind.

I am the Resurrection and the Life

Their Master commented that whoever believed in him would live even though they suffered death. He spoke these powerful words to Martha (the sister of his friend Lazarus) shortly before restoring him back to life. Pilate cautiously wondered whether the earthly raising of Lazarus from the dead by Jesus of Nazareth was a precursor to the ultimate raising of his followers from the dead, much like the earthly feeding of the multitude was a forerunner to the spiritual nourishment of those who believed in him. The Prefect fully realized that he desperately needed this Divine sustenance and found it utterly incomprehensible that Caiaphas (together with the vast majority of the religious authorities) could totally reject this much-needed resource with such outright contempt. One day, the very Son of God himself would reject the High Priest for eternity.

I am the Way, the Truth and the Life

Their Master warned that no one would come to the Father except through him. Pilate viewed this reference in the same light as Jesus of Nazareth previously proclaiming himself as being the Gate to the Kingdom of God. ittance to the domain of the Father was therefore clearly dependent upon one harbouring a belief in the Divine nature of His Son. The Prefect realized that he had now both seen and heard sufficient evidence to arrive at the firm conclusion that the gentle carpenter who had been entrusted to his judicial care was indeed the longawaited Jewish Messiah and the Son of God. He was humbled and amazed that (most likely by Divine favour bestowed upon him) he could readily accept this astounding revelation whereas the High Priest was seemingly rendered spiritually blind to this reality.

I am the Vine

Their Master revealed that his followers were the branches of the vine and that if anyone remained in him and he remained in them that person would manage to bear much fruit. Apart from him, they would manage to achieve nothing of merit. Pilate could discern that the emphasis of this statement was slightly different to the others insofar as it seemed to relate more to the success or failure of his followers after they had presumably been saved by him. This instruction about remaining true to him and his commandments made perfect sense to the Prefect as Jesus of Nazareth had repeatedly preached about the importance of self-sacrifice and service to others (especially those in need). Therefore, in this light, it would seem highly appropriate that he would encourage (and expect) his saved followers to endeavour to be fruitful by willingly undertaking benevolent acts. Pilate had frequently assisted his loyal and needy soldiers (including Cassius Longinus) as he realized how harsh a military career could be. The somewhat sceptical Prefect found it difficult to imagine the arrogant and selfserving Caiaphas routinely undertaking similar acts of largesse.

Much further discussion ensued pertaining to the possible meaning of each of these seven highly specific titles. Pilate shared several of his observations which were all warmly received by both the young disciple and the elderly Counsellors. The Prefect gently enquired of John whether it would be possible for the assembled group to be ed by the lead disciple as Peter could possibly share further valuable insights with them. The young man nodded his head and agreed to try to persuade his somewhat traumatized leader to accompany him back to Herod’s Palace later that evening. The disciples had effectively been in hiding since the unexpected (to them) death of their Master as they feared that the High Priest would also seek to have them killed. After all, Caiaphas had already wrongfully arrested Nicodemus for his comparatively minor role in assisting to bury Jesus of Nazareth. The religious authorities (apart from Joseph of Arimathaea and Nicodemus) were united in their misguided zeal to destroy the earthly legacy of the Son of God.

Chapter 31:

The Rock

After an interlude of a few hours, the two elderly Counsellors and the young disciple returned in the company of a thickset middle-aged man. He introduced himself as the fisherman Peter who had been designated as a “fisher of men” by Jesus of Nazareth. Pilate warmly greeted him and offered him (together with his other now well-acquainted guests) a suitable libation and a comfortable seat at the ornate tablewhere he had previously entertained his honoured guests. It had once again been decked with a variety of carefully prepared dishes that were fully compatible with Jewish dietary restrictions. Once he had been persuaded by his companions that the food was not ceremonially unclean, a clearly hungry Peter most gratefully availed himself of the lavish spread. He lamented that (a mere two days ago) he and the rest of the disciples had enjoyed an ittedly somewhat less luxurious over meal with their beloved Master.

It had been their third and (unknown to the twelve) their final celebration of this important historical religious event with Jesus of Nazareth. In retrospect, it was clearly apparent that the Rabbi was unusually intense (even by his standards) and extremely keen to share important spiritual insights with them. It all began, somewhat strangely in Peter’s eyes, when their Master suddenly (during the course of the meal) proceeded to remove his outer garments and began to carefully wash his disciples’ feet in a basin and then gently dry them with a towel that he had wrapped around his waist. He felt extremely embarrassed by this action as he strongly believed that it was unseemly for a teacher to humble himself by performing such a humiliating act for the sake of his followers – no matter how loyal they were to him and his teachings.

When he somewhat forcibly shared this viewpoint with Jesus of Nazareth by steadfastly refusing to have his feet washed, the Rabbi quietly stated that if he did not wash him, Peter would have no part of him. This comment deeply shocked the lead disciple who then mistakenly thought that it would be prove most appropriate to request his Master to also wash his hands and his head so

that more of his body could be part of him. The Rabbi enigmatically smiled at him and gently noted that it would be sufficient to wash just his feet in order for him to be fully cleansed. Peter ed being more than somewhat confused by this seemingly misleading statement. After he completed this menial task upon each of the disciples, Jesus of Nazareth reapplied his outer garments and again sat at the table. He then rhetorically enquired of them what they thought he had just done to them. Answering his own question, he stated that the disciples should be prepared to willingly reciprocate his action (as their Lord and teacher) by being prepared to wash one another’s feet. He then noted that a servant is not greater than his lord nor is the one who is sent greater than the one that sent him. He cryptically stated that anyone who knew these things and did them would be greatly blessed.

Peter audibly wondered whether the simple act of foot washing was deemed by his beloved Master as being of special significance. He well knew that it was considered as a great courtesy if a host ordered a lowly servant to perform this service upon an esteemed visitor. Unsurprisingly (except for this one very special occasion) he had never been subject to this special treatment. John nodded his head in agreement and agreed that he was also still somewhat confused by this unusual display from their Master. After some reflection upon the matter, the Prefect opined that Jesus of Nazareth was most likely expressing the need for humility upon the disciples so that they could serve the needs of all their followers. Maybe the symbolic washing of their feet was used by Jesus of Nazareth as an eloquent and practical example for other deeds of service where an equal degree of humility may be required. Peter raised his thick eyebrows and warmly smiled at Pilate. This most plausible explanation would indeed seem to represent the underlying rationale for his Master’s action. However, all the disciples (except for the treacherous Judas) were still in a deep state of shock and hiding in abject terror from the wrath of the vengeful religious authorities. They could not have readily foreseen the tragic and dramatic series of events that were to follow so closely upon this truly memorable meal.

Chapter 32:

The Traitor

Jesus of Nazareth alluded to a traitor within their very midst – one who would lift up his heel against him. He stated that he knew his identity and that the remaining disciples should therefore not become disheartened by the forthcoming events. Peter could see that their Master was deeply troubled by this disclosure. He repeated that the betrayer was presently eating with him at the table. The shocking realization that one of his eleven colleagues who had also intimately shared the past forty-two months of his life with the very Son of God was so readily prepared to commit such a heinous deed represented an appalling prospect to the lead disciple. The twelve nervously exchanged glances at one another and each formally declared to Jesus of Nazareth that it is was not he. Their Master yet again repeated that the traitor was one who had dipped his bread-laden hand into the same dish as him. He then quoted biblical prophecy by noting that his fate had long been recorded and solemnly declared that the betrayer would soon most dearly wish that he had never been born.

An indignant Peter beckoned to John who was reclining directly in front of the Rabbi and urgently entreated him to ascertain the identity of the traitor within their midst. The young disciple duly forwarded this question to Jesus of Nazareth who stated that the man in question would be the one to whom he handed a piece of bread that had been dipped into the bowl. He then proceeded to give the piece of dipped bread to Judas Iscariot – their trusted treasurer. A seemingly shocked Judas boldly questioned the pronouncement of the Rabbi who then told him to do what he had to do quickly. Peter (together with the remaining ten disciples) erroneously assumed that the requisite task involved using the content of the money bag he was carrying to purchase food for them for the forthcoming Festival of Unleavened Bread.

Immediately following the departure of Judas into the darkness of the night, their Master (somewhat strangely in their eyes) observed to the disciples that he (the Son of man) had just been glorified and that thereby God had also just been

glorified in him. Peter freely itted that he could not readily comprehend the meaning of these enigmatic words. As a simple uneducated fisherman, he had often experienced great intellectual difficulty in grasping several of the more esoteric concepts that their Master had often shared with them. He was a man who was used to dealing with concrete matters (such as the real practicalities involved in uniformly ensuring an optimal haul of fish under diverse weather conditions) rather than abstract spiritual issues. The Rabbi then addressed them as little children (which the lead disciple found to be a highly unusual affectation) and warned them that he would only be with them for a little while longer. More ominously, he stated that they would earnestly seek him but they would be unable to come to the place where he was about to go.

Peter felt frightened and confused by these words as he had now become greatly accustomed to being in the reassuring presence of Jesus of Nazareth. He then earnestly enquired as to why he could not follow his Master as he was wholly prepared to give up his life for him. The Rabbi gently smiled at him and noted that Satan had already asked to sift the lead apostle like wheat. However, the Son of God had already made a supplication on his behalf that his faith would not ultimately fail. Peter was then instructed (once he had managed to regain his composure) to comfort and strengthen the faith of his fellow disciples. In response, the lead disciple boldly (but, in retrospect, somewhat foolishly) declared that he was ready to go both to prison and to death on behalf of his Master. Jesus of Nazareth sadly shook his head and noted that Peter would that very night three times deny his affiliation to him before the cock crowed twice to announce the following morning. The middle-aged man felt deeply saddened and humiliated by this pronouncement and once again vehemently (along with the rest of the disciples) declared his allegiance to his Master.

Peter remorsefully cast his glance downwards in shame as he broken heartedly recalled how these dire words of Jesus of Nazareth had indeed proved to be prophetic in nature. After his Master’s arrest in the garden of Gethsemane, he had followed John (who was accompanying the Rabbi) at a suitably safe distance to the Palace of the High Priest. As the young disciple was personally known to Caiaphas, he had no difficulty in gaining ittance into his court. Seeing the lead disciple standing despondently outside the entrance, John spoke to the

female porter at the door who also granted him ission. As he ed by her, she casually asked Peter whether he was one of the prisoner’s disciples. Fearing arrest and prosecution, he shamefacedly denied this possibility. As it was decidedly chilly, Peter elected to some of the servants and soldiers of the High Priest who were warming themselves in front of coal fire. As he quietly sat with them and was beginning to feel slightly less panic-stricken, one of the maids of the High Priest suddenly approached him and gazed intently at him before stating that he was an associate of Jesus of Nazareth. Again, in his abject terror, the lead disciple yet again denied being acquainted with his Master and hurriedly left the warm fire to the relative seclusion of the outside porch. As he completed this short transit, the cock crowed for the first time.

As he desperately attempted to compose himself and gather his disparate thoughts, a manservant approached him (seemingly out of nowhere) and openly accused him of being one of the disciples. He forthrightly denied this possibility. Almost immediately after the man had disappeared back into the darkness, he was followed by another maid who also suggested that he was with Jesus of Nazareth at the garden of Gethsemane. A desperate Peter (who was now feeling increasingly insecure within the Palace of the High Priest) aggressively refuted her allegation – even to the point of swearing at her. After a respite of an hour (during which time he managed to regain some of his usually robust selfconfidence), the lead disciple was approached by yet another man (a relative of Malchus – whose ear he had previously severed during the seizure of his Master) who confidently declared (as he possessed a distinctive Galilean accent) that Peter was in the company of the arrested man in the garden of Gethsemane. The (by now) thoroughly perplexed lead disciple yet again vigorously denied this accusation – once more to the point of swearing. Even as he was thus speaking, the cock loudly crowed a second time. At the precise moment this happened, he turned and saw (with horror-struck eyes) Jesus of Nazareth sadly gazing at him. His addled mind suddenly ed his Master’s prophetic words as to how he would thrice deny him before the cock crowed twice. He wept bitterly when he contemplated upon the enormity of his sin. He still considered himself as a traitor to his beloved Master.

The Prefect was greatly touched by not only Peter’s of the imminent

betrayal of Jesus of Nazareth by Judas Iscariot but also (especially) by the lead disciple’s palpable display of human frailty by meekly submitting to overwhelming pressure. In this regard alone, they shared something (albeit unenviable) in common. Pilate was astounded by the fact that the gentle carpenter knew well in advance of the treachery of his renegade disciple and elected to fulfil biblical prophecy rather than escape his deadly fate. However, he recognised the same prophesy-fulfilling strategy (amounting to a death wish) during the course of his trial where he made no attempt to launch a definitive defence against the patently fallacious charges levelled against him. This total acceptance of his deeply unpleasant earthly fate filled the Prefect with the greatest of iration for Jesus of Nazareth. This complete lack of selfpreservation (which was evidently not displayed by his lead disciple) was surely further proof of his Divine nature.

No ordinary man (like him or Peter) would be capable of displaying such unearthly composure under these highly adverse circumstances. Knowing that a hideously painful death would soon await him, his tenderness and love for his loyal disciples (especially the fallible Peter) was amazing. Pilate smiled gently at the crest-fallen lead disciple and quietly stated that he was absolutely certain that Jesus of Nazareth had long forgiven Peter for his actions that were clearly the result of sustained pressure that no ordinary man could withstand – much like he had likewise been forgiven for condemning their Master in the face of unrelenting pressure from the religious authorities. The middle-aged man slowly lifted his gaze and nodded his head in agreement.

Chapter 33:

Holy Remembrance

Peter concluded his deeply personal testimony with a brief of a curious incident that occurred earlier during the course of their ceremonial over meal. After their Master had blessed the bread that they were about to eat, broken it and given it to the disciples, he solemnly stated to them that it was his body which had been given for them. He then told them to do this in remembrance of him. Somewhat later, he took a cup filled with wine, gave thanks for it, instructed all the disciples to drink from it and noted that it contained his blood of the new covenant. Again he told them to perform this action in remembrance of him. The lead disciple ed feeling distinctly uneasy about these seemingly bizarre comments relating to partaking of both the body and the blood of Jesus of Nazareth. Even the remotest thought of indulging in cannibalism was anathema to him as it was contrary to the commandments included within the Tanakh. The Rabbi then stated that he would not again drink wine until he was able to partake of it within his Father’s Kingdom. An increasingly perplexed Peter (along with the other disciples) then proceeded to drink from the communal cup. He was also somewhat concerned about his Master’s final comment as they had often shared a small amount of wine throughout their forty-two-month association. He wondered why this distinctly agreeable custom was seemingly about to abruptly end. He could never have foreseen at the time of their over meal that all of these mysterious statements were somehow directly related to the imminent death of Jesus of Nazareth. He sadly shook his head in resignation.

The Prefect was initially also confused by the seemingly enigmatic words uttered by the gentle carpenter to his disciples. However, he realized that the gruesome references to eating his body and drinking his blood were purely symbolic in nature. After all, it would be totally contrary to the Divine loving nature of Jesus of Nazareth to encourage an act of cannibalism. Pilate then received a revelation of sorts. The Son of God had repeatedly preached to his followers about the importance of self-sacrifice and service to others. Indeed, he had been totally willing to unquestioningly fulfil biblical prophecy by undertaking an unprecedented act of self-sacrifice. He would literally have his

body broken and his blood spilt in order to lovingly save men from their sins and transgressions. The cruel (albeit restrained) flogging that the Prefect had ordered upon the gentle carpenter in a vainglorious attempt to save him from crucifixion had resulted in both significant bodily damage and loss of blood. The final ordeal upon the cross had further added to the physical trauma suffered by the Son of God. Therefore, these references to his body and his blood being given to all men had been fulfilled in the flogging and the subsequent crucifixion. His sacrificial death upon the cross must have miraculously served to open the Kingdom of God to men by relieving them of their sins and transgressions.

Pilate shared this amazing disclosure with his four distinguished visitors. The two disciples were stunned by his seemingly accurate interpretation of their Master’s cryptic words. The two elderly Counsellors readily agreed and noted that their religion was characterised by rituals that were held in remembrance of past events that had been clearly inspired by Divine intervention. The recently commemorated over (where all the Jewish firstborn – unlike their Egyptian counterparts – were spared the deadly wrath of God) was but one example. Hanukah (where a limited amount of Holy oil miraculously lasted a full week) and Purim (in celebration of the heroine Esther’s victory over the venal Hamman) were two further examples. Therefore, it was entirely logical that their long-awaited Messiah would so desire to have his atoning death ed by a sacred ritual – the ceremonial sharing of bread and wine amongst believers. Peter and John vigorously nodded their heads in agreement.

Further discussion ensued relating to some additional comments made by Jesus of Nazareth on the evening prior to his crucifixion. John recalled that their Master had promised to go and personally prepare a place for each of them in his Father’s house where there were many mansions. The young disciple clearly ed wondering at the time when this glorious event would take place. He could never have anticipated that their beloved Rabbi would be dead and buried within a mere twenty-four hours. The disciples were now fearful and hiding from the vengeful religious authorities. He dearly missed his wise and loving Master and desperately wished to be able to see him again. In this regard, the Prefect again ed Caiaphas ranting that Jesus of Nazareth had openly stated that he would be raised back to life on the third day after his death.

The High Priest seemed genuinely terrified of this prospect and had insisted that Pilate order the carpenter’s tomb be fully secured until after the third day following his death. The somewhat farfetched rationale for this request was that Caiaphas feared that his disciples would steal his body and subsequently claim that he had indeed risen from the dead. The Prefect knew, by Jewish custom, that the next sunrise would herald the long-awaited third day. Just maybe the grieving young man would yet be joyously reunited with his loving Master. Pilate fervently prayed that this would indeed be the case as he too desperately wished to be able to see him again. He gently reassured John that the Rabbi had once said that anything was possible with God.

It was becoming late and the two anxious disciples wished to timeously return to the relative safety of their respective homes. Realizing the severity of their plight, the Prefect spontaneously offered to accommodate his honoured guests within the luxurious guest suites located at Herod’s Palace. The stunned and embarrassed disciples humbly declined his incredibly generous offer. Genuinely fearing for their safety under the prevailing volatile situation, Pilate insisted that Cassius Longinus (together with two fully armed guards) escort them back home as he felt personally responsible for their wellbeing. Peter and John most gratefully accepted this offer and stated their profound iration for his inspired insights into the words and actions of their Master prior to departing into the darkness along with the two elderly Counsellors.

The Prefect genuinely sensed that he was now in possession of enough independently confirmed information to come to the firm conclusion that Jesus of Nazareth was indeed who he claimed to be – the very Son of God. He also intuitively knew what he was required to do next – to joyously witness the event that the High Priest so dreaded. In the company of his beloved Claudia Procula and the loyal Cassius Longinus, he would prior to sunrise (from a suitably safe distance in order to ensure their anonymity) secure an unobstructed view of the tomb of the deceased Rabbi. He felt powerfully convicted that something incredibly special (and unique in the history of mankind) would occur at the rising of the sun and that he, his wife and his centurion were destined to view the Rising of the Son.

IV

The Resurrection

Chapter 34:

Risen Master

A disturbed sleep punctuated by dreams of a living Jesus of Nazareth was broken by Miriam who (as per prior instruction) gently awakened Pilate and Claudia Procula well before the dawn rising of the sun. After dressing appropriately for the night and enjoying a light prepared snack, they were ed by an eager Cassius Longinus. He enthusiastically noted how the forthcoming expedition reminded him of his earlier days in the legion when he functioned as a scout. He smilingly promised the Prefect and his wife that (with his miraculously restored vision) he would easily (and with complete stealth) be able to secure them a suitable site to view the tomb. Pilate nodded approvingly and suggested that they should leave without further delay in order to ensure that they were comfortably ensconced by sunrise. After a short sojourn they walked through the northern city gate and were soon positioned on an incline overlooking the tomb. Pilate counted twenty fully armed temple guards casually seated around an open fire attempting to warm themselves against the bitter cold and sharing an unspecified liquid refreshment. They certainly appeared to be totally untroubled – in fact, he suspected that several of them were already heavily intoxicated. He shook his head in disbelief and wryly smiled at the centurion who quietly whispered that none of these guards would survive a day in a Roman legion.

The unedifying spectacle continued unabated until the sun slowly started rising behind them. The three well-secluded witnesses glanced nervously at one another as they were all well aware that it was now the third day since the crucifixion of Jesus of Nazareth. This singularly important fact seemed to have completely escaped the assembled temple guards (whose task it was to secure the integrity of the tomb) who merely continued to ever more generously partake of their libation. The Prefect suddenly noticed two women (one young and the other somewhat older) slowly approaching the tomb together with several other women. They were carrying baskets which he assumed (from his limited knowledge of Jewish burial customs) contained spices which they would use to anoint the (supposedly) dead body of the Rabbi. The still functional temple guards directed lewd gestures and hurled crude insults at them.

Pilate strongly desired to spare these innocent women from any further drunken abuse but then realized the supreme importance attached to remaining hidden. He glared at Cassius Longinus who shook his head in incredulity. The sickening behaviour was abruptly and terrifyingly terminated by another major earthquake (similar to that which had accompanied the earlier death of Jesus of Nazareth) and the extraordinary appearance of a singularly imposing being which the Prefect presumed to be an angel. The man was approximately four meters tall and clad in the brightest white garments he had ever seen. The unearthly being proceeded to effortlessly roll away the large stone covering the entrance to the tomb and casually sat upon it. The terrified temple guards cowered impotently in his awesome presence. By sharp contrast, Pilate was not afraid and felt both overjoyed and strangely invigorated in the company of the Heavenly visitor.

He watched in stunned amazement as the two leading women (clearly oblivious to the presence of the angel and the stricken temple guards) continued walking to the entrance of the now open tomb. The older women remained outside while the younger one cautiously entered only to come running out in obvious distress. He could hear her shouting that their Master’s body could not be found in the tomb and that she would report this to Peter and John. The Prefect fixed his eyes in sheer fascination upon the benevolent (in his eyes) being seated upon the large stone. He had never seen (or indeed hoped to see) anything remotely like this. This is precisely how he would have envisaged the (fictional) god Mercury appearing in all his divine splendour. His inspired reverie was terminated by another dazzlingly clad angel ing his colleague who loudly pronounced to the remaining now bowed (and terrified) women that they should neither be afraid nor amazed for he knew that they were seeking Jesus of Nazareth who had been crucified. The angel gently asked them why they were seeking the living with the dead as their Master was no longer in the tomb since he had risen (just as he had previously promised them when he was still in Galilee). The Heavenly being then reminded them that the Son of God had stated that he must be delivered into the hands of sinful men, be crucified and rise again on the third day. The angel then triumphantly invited the women to inspect the place where Jesus of Nazareth had been laid to rest before again stating that he had risen from the dead and had preceded them to Galilee where (as previously promised) they would once again see him. The two Heavenly beings then vanished as

suddenly as they had appeared while the remaining women fled abruptly from the tomb.

Shortly thereafter, the youthful John, followed somewhat distantly by the older and less athletic Peter, came running towards the empty tomb. John stopped at the entrance and stooped to peer into the cavity hewn out of the rock face. He seemed reticent to enter, leaving this honour to his senior colleague. Peter disappeared briefly to be shortly followed by an emboldened younger disciple. After a few minutes, they re-emerged with puzzled looks upon their faces and commenced walking back towards the northern city gate. Pilate felt that it was now an opportune time for the hidden party to identify themselves to the two disciples with whom they were now well-acquainted. Hopefully, they would take neither fright nor offence at gentiles witnessing these clearly divinely-inspired events (to which they had alluded the previous night). The Prefect also possessed an overwhelming desire to reprimand the now recovering temple guards for their grossly offensive conduct in the line of duty.

He slowly arose (followed by Claudia Procula and Cassius Longinus) directly into the line of sight of the oncoming disciples who were understandably surprised (but seemingly not angered) by their presence. The Prefect warmly greeted them, stating that (following their highly informative conversation about Jesus of Nazareth) he had received a most powerful conviction to visit the site of his tomb before sunrise and observe the unfolding events. John smiled serenely at them and noted that they had been singularly blessed to have been witness to this Divine spectacle (which neither he nor Peter had viewed). A still bewildered Peter invited the party to inspect the empty tomb and offer an explanation for the curious sight that met their eyes. Pilate, Claudia Procula and Cassius Longinus reverently entered the small grotto and immediately noticed the strips of linen that had obviously been carefully wrapped around of body of their Master had now been assembled into a neat pile in the centre of the tomb. The cloth that had evidently been wrapped around his head had been rolled up separately apart from the remaining strips of linen.

The Prefect (in a sense of awe and wonder) informed the two disciples how he had personally seen an angel effortlessly roll away the large stone covering the entrance to the tomb and had personally heard the Heavenly being inform the assembled women that Jesus of Nazareth had risen from the dead and would once again see the disciples in Galilee. A joyous and clearly relieved Peter shed tears of delight as he greatly desired to beg his Master’s forgiveness for (as he had prophesised) denying his acquaintance at the High Priest’s Palace. Pilate, in turn, longed to approach the gentle carpenter to humbly request his pardon for his weakness and cowardice in so pitiably failing to defy Caiaphas and the religious authorities. The Prefect sensed that both he and Peter would be lovingly embraced by the Son of God for their heartfelt repentance for their alltoo-human frailties. He impatiently wished that this defining moment of joyous atonement would soon arise.

Pilate requested the two disciples to wait for him while he briefly addressed and dismissed the still cowering temple guards. He glared intently at them and enquired of them whether they were aware of his identity. Evidently most of them recognized the Prefect and cringed yet further fearfully awaiting the verbal fusillade that was about to follow. He informed them that a professional soldier had a solemn duty to respect women and to always treat them with the greatest of dignity. He was appalled by their behaviour and would have sentenced them to a severe flogging if they were legionaries. He ordered them to immediately return to the High Priest and report to him what they had just viewed. A grim sense of satisfaction filled Pilate as he fully realized the sheer horror that this supernatural would inevitably elicit. He wished that he could see the expression on Caiaphas’ weasel-like face as the cowering lead temple guard recalled the words and deeds of the mighty angel.

The Prefect asked Peter whether it would be possible for him (and his party) to meet the young women who had been entrusted with anointing the body of their Master. They would be greatly honoured to accompany the disciples back to their home in order to have an opportunity of speaking to her. The lead disciple smiled warmly and stated that Mary Magdalene would be extremely willing to talk to them about her beloved Master as she had already shown a great interest in their earlier meeting at Herod’s Palace. Pilate eagerly anticipated hearing the

testimony of a female follower as the remainder of his witnesses were males. Maybe she might add a slightly different perspective to her of the life of Jesus of Nazareth.

Chapter 35:

Courageous Woman

After ing through the northern city gate and traversing a series of narrow lanes, the Prefect found himself outside the humble abode in which Peter, John and Mary Magdalene dwelt. Compared to the densely packed surrounding dwellings, it was surprisingly well-kept and exuded a feeling of warmth. The visitors were ushered into the house and were warmly welcomed by an attractive young woman who introduced herself as the one who had first entered the open tomb only to find it empty. She noted how she had at once been overcome by a profound sense of sadness as she firmly believed that the religious authorities had removed and desecrated her beloved Master’s body. In a state of blind panic (not even noticing the temple guards), Mary Magdalene had rushed back to Peter and John in order to inform them of this totally unforeseen event. En route, she was haunted by ever more lurid visions of the Rabbi’s body being eaten by scavenging dogs amidst the discarded rubbish at Gehenna. She was weeping hysterically by the time she reached home and struggled to provide the disciples with a coherent of the situation. They, too, panicked at this unsavoury prospect and rushed back to the tomb in order to further investigate the matter.

In fact, she still was not aware what had become of their beloved Master’s sacred body. The two disciples jubilantly smiled at her and ecstatically proclaimed in unison: “He has risen!” Mary Magdalene sank slowly to her knees and raised her arms to Heaven as tears of joy flowed down her cheeks. “Praise be to God! My beloved Master lives!” she triumphantly declared. After retaining her supplicatory pose while further glorifying God for he loving-kindness and mercy, she arose and warmly embraced Peter and John. She invited Pilate, Claudia Procula and Cassius Longinus to the intimate celebration as they were now clearly fellow believers in Jesus of Nazareth. The sense of profound calm and total bliss that had been previously reported by Joseph of Arimathaea, Miriam and his beloved wife suddenly overwhelmed the Prefect as the small group worshipped the all-powerful Jewish God of justice and love.

Once they had completed their joyful exaltations, the Prefect discreetly enquired how Mary Magdalene had initially made with her Master. She cast her glance downwards in shame as she recalled how she had previously lived a thoroughly dissolute and sinful life before Jesus of Nazareth had cast seven demons out of her. Following her spiritual healing, she immediately noticed that her base cravings had departed along with the demons that had controlled her life for many years. In her profound gratitude, she offered to accompany the Rabbi and help see to his needs and those of his disciples. She thereby ed his retinue and had been privileged to attend many of his deeply moving and truly inspiring sermons. Right from the beginning of their association, he seemed to intuitively understand her unlike anyone else she had ever met. He displayed great empathy towards her by often addressing her deepest personal needs and aspirations before she had a chance of voicing them. In short, he was her best friend and an infallible counsellor upon whom she could unfailingly depend. He was clearly no ordinary man as he displayed wisdom and comion well beyond the realm of an ordinary man. She (like the male disciples) had also been a witness to countless miraculous healings. Through these experiences, she had come to firmly believe that he was indeed the Son of God.

Pilate could not help but be impressed by the candid honesty displayed by Mary Magdalene. It could not have been easy for her to approach Jesus of Nazareth and request healing from a lifestyle that would be considered as totally normal and wholly acceptable within elements of the upper Patrician strata of Roman society. The Jewish religion forbad promiscuity and condemned adultery whereas his former religion actively encouraged it with festivals dedicated to various acts of debauchery. At least he and his beloved wife had deliberately shied away from involvement in such blatant immorality. The instantaneous transformation this attractive young woman underwent to change from someone living a completely hedonistic self-serving lifestyle into becoming such a humble and self-sacrificing woman must have been both dramatic and frightening. It must have taken great courage for her to voluntarily forsake her worldly past. The Prefect wondered whether he would be found to possess the requisite courage if he were one day required to forsake all the worldly trappings of his office. In such a trying situation, would he display her unquestioning dedication and sense of loyalty or would he be found sadly wanting? He earnestly hoped that he would never be so tested – but feared that it was now inevitable as his entire world viewpoint had also (perhaps more slowly) been

radically altered. He fully realized that the paradigm shift he had undergone would not be well-received by his colleagues or (especially) the local religious authorities.

Chapter 36:

Future Devastation

Mary Magdalene tearfully recalled how she had faithfully accompanied the mother of Jesus of Nazareth (also named Mary) and John at the foot of the cross. She categorically stated that she held absolutely no animosity towards either Pilate (as he was forced to condemn her beloved Master) or Cassius Longinus (as he was merely performing his unpleasant duty). Those truly to blame were Caiaphas and Annas – all those assembled were victims of their evil machinations. She was shocked and horrified by the systematic brutality meted out to the Son of God by his own chosen people – initially by the Sanhedrin at the Palace of the High Priest (where the Counsellors slapped him, spat at him and pulled out chunks of his beard), then at the Palace of Herod (where the Counsellors repeatedly bade for his blood by demanding that he must be crucified) and finally at the cross (where the Counsellors derived great satisfaction mocking him by telling him that they would worship him if he could come down from the cross). Caiaphas and Annas were conspicuously present in all of these disgraceful and tragic events. Mary Magdalene fearfully wondered upon the nature of the curse they had inadvertently brought upon the Jewish people with their foolish utterance that her Master’s most Holy blood would be upon them and their children. This was tantamount to committing blasphemy of the highest order and would surely evoke severe Divine punishment throughout the ages until they wholeheartedly repented of his major sin.

John interjected by noting that Jesus of Nazareth had once categorically stated (while they were iring the beauty of the Temple framed by the rising sun) that this magnificent structure would be utterly destroyed so that no stone would stand upon another. He and Peter had (at the time) been both profoundly shocked and saddened by this unequivocal pronouncement. Maybe this prophesy was just a small part of the Divine wrath that would inevitably descend upon their people for their gross disrespect and disobedience to their God. The national sins resulting in the destruction of Jerusalem (including the original Temple of Solomon) six hundred years earlier by the Babylonians and the accompanying seventy-year exile paled into significance compared to the ignorant slaughter of the very Son of God.

Indeed, upon reflection, their Master had related (undoubtedly as a direct warning to the assembled religious authorities) a parable directly alluding to this specific event. The young disciple recalled the Parable of the Marriage of the King’s Son where a certain king organized a marriage feast for his son. He duly ordered his servants to go and summon all the guests who had been invited to this elaborate festive occasion. For various mundane reasons, they all refused to attend despite further servants being sent to earnestly request their presence. Some of the invited guests even assaulted and killed the unfortunate men who had been tasked with spreading these good tidings. The rightfully furious king sent forth his armies to kill these murderers and burn their city to the ground. The king then ordered his remaining servants to go forth upon the highways and cordially invite as many people as they could find to attend his son’s marriage feast as his original guests were clearly not worthy of such an honour.

The Prefect knowingly nodded his head as he could clearly gauge the parallels existing between the somewhat unnerving parable and the foretold destruction of the Temple. He was also well aware that his superiors had long harboured a deep distrust of the Judaeans and that it would correspondingly not require a major precipitating event for them to unleash the might of the combined legions of Rome upon these often disrespectful and troublesome subjects. As he had all too often viewed the destructive handiwork of his battle-hardened soldiers (who took a perverse pride in annihilating their enemies), he found the predicted scale of the future devastation utterly plausible.

After the group had exchanged some further comments relating to the prophetic words of Jesus of Nazareth, Mary Magdalene excused herself stating that she wished to visit her beloved Master’s albeit tomb as it would greatly assist her in feeling closer to him. Pilate sensed that her departure marked an appropriate time for his party to return to Herod’s Palace. He instinctively realized that he had undoubtedly just experienced the singularly most meaningful event of his entire life. Nothing would ever be the same again. Likewise, Claudia Procula and Cassius Longinus were unusually quiet – no doubt also totally immersed in the reverie of their own deep innermost reflections.

Chapter 37:

Unexpected Meeting

Following their arrival back at Herod’s Palace, the Prefect distractedly undertook some routine istrative tasks, Claudia Procula retired to her chamber and Cassius Longinus returned to the barracks. Pilate had always found these mundane budgetary tasks tedious and boring. After the monumental events of the early morning, these chores seemed even more irrelevant than usual. Nonetheless, he readily appreciated the fact that good governance was important and that his reputation was built upon his ability to ensure that Judaea remained a profitable enclave of the Roman Empire. The Prefect busied himself with these distracting thoughts occupying his mind. He suddenly heard excited voices emerging from the outer courtyard and (upon investigation) saw a clearly animated Peter, John and Mary Magdalene in heated discussion with the increasingly agitated guard. He calmly reassured the confused soldier (who was merely performing his duty) that he was well-acquainted with these honoured visitors who must in future receive unrestricted access to him at all times. The relieved guard immediately unblocked their path and profusely apologized for the misunderstanding. A bemused Pilate wondered what momentous event had necessitated their unscheduled visit and had caused them such great excitement. Before he had an opportunity to escort them into the Palace, a clearly ecstatic Mary Magdalene informed him that she had just met her resurrected Master and exchanged a few words with him.

Despite her initial euphoria upon learning of the resurrection of Jesus of Nazareth from the two disciples (via the Prefect), she had nonetheless felt increasingly despondent en route to the empty tomb. She desperately needed to receive confirmation of this miraculous event as she was still haunted by the prospect of his body being eaten by scavenging dogs amidst the discarded rubbish at Gehenna. She was again weeping hysterically by the time she reached the empty tomb. She stooped as she peered into the grotto and (between her tears) saw two angels clad in shining white garments sitting (one at the head and one at the feet) where the body of her Master had laid. They gently enquired as to why she was weeping. She replied that someone had taken away the body of her Lord and she did not know where they had laid him. Once she had said this,

she turned around and noticed a man (whom she presumed was the gardener) who also asked her why she was weeping and who she was seeking. She enquired as to where he had taken the body from the tomb so that she (with the assistance of the disciples) could collect it for reburial. When the stranger tenderly called her by her name, she immediately realized that he was Jesus of Nazareth. When (as an expression of her unbridled joy) she attempted to embrace him, he warned her not to touch him as he had not yet ascended to the Father. She was requested to inform the disciples that he was alive and was about to ascend to his (and our) Father and his (and our) God. She joyously rushed home to inform Peter and John of this staggering event. However, just as she was relating this event to them, their Master appeared and lovingly greeted them. They all spontaneously bowed at his feet to worship him. He gently told them not to be afraid and to instruct the remaining disciples to depart to Galilee where they would see him.

This was indeed truly spectacular news to the Prefect. He dearly longed to accompany the disciples to Galilee in order to meet his Master. However, he was required to remain in Jerusalem for several more days in order to attend to sundry other routine istrative tasks before finally being able to relocate to Caesarea (which was fortuitously located considerably closer to Galilee). Pilate shared his growing desire to again meet Jesus of Nazareth with the disciples – this time under considerably less hostile circumstances. Peter stated that he was quite certain that their Master would be extremely willing to see the Prefect – especially as he had effectively been invited to view the opening of his tomb. The lead disciple noted that he would not be entirely surprised to learn that the Son of God had specifically reserved an important task for Pilate to undertake – one that was of key importance to the fledgling community of believers. The Prefect frowned wondering aloud whether he was remotely worthy of such a supreme honour – especially after the disservice he had committed against Jesus of Nazareth. Mary Magdalene smilingly remarked that his sin paled into insignificance compared to her former transgressions. Nonetheless, her beloved Master not only completely forgave her sins but also became her spiritual counsellor and her best friend. He could undoubtedly do the same for Pilate.

V

The Advocate

Chapter 38:

The Commission

Following his joyous unscheduled meeting with Peter, John and Mary Magdalene, the Prefect found it even more difficult to focus his heavily preoccupied but highly elated mind upon undertaking the mundane affairs of state. He sensed that something even more momentous was about to occur in his now totally transformed life. After struggling to complete the most pressing tasks and enjoying an evening meal with his beloved wife, he elected to retire early with her to his chambers. It had been another long and hugely significant day that had contained yet more life-changing events. He could no longer view his life as he had a mere few days ago – as an empty meaningless existence devoid of any spiritual truths. He was now well set on his self-appointed Quest for the Truth.

He would most willingly give up the trappings of his current life if so requested by Jesus of Nazareth. Unlike most of his patrician contemporaries who were seemingly captivated by the ongoing pursuit of worldly possessions, he had never placed great value upon material assets. He considered them to be mere trinkets that were infinitely inferior in their value to true friendship and love. He had married Claudia Procula because he genuinely loved her and not because she was the granddaughter of Caesar Augustus. As a result of this, he had lost several friends who all too soon became jealous of their union. Despite their personal tragedy of suddenly losing a long-awaited and much-cherished teenage daughter, his relationship with his beloved wife had continued to grow. They were confidantes who truly and keenly understood each other. Unlike the wives of his fellow governors (who had remained ensconced at their official residences in order to continue enjoying the luxuries to which they had grown accustomed), she had loyally remained at his side (forsaking all luxuries) when he had been forced to visit the most remote outposts of Judaea. Despite enduring great hardship during these rigorous military excursions, she had unerringly provided him with sage advice. She had clearly inherited many of the most noble and virtuous characteristics of her celebrated grandfather.

As Pilate was warmheartedly reflecting upon the unselfish and self-sacrificing nature of his beloved wife, Jesus of Nazareth miraculously appeared in front of them. They both spontaneously fell to their knees to worship him. The Prefect (although totally overawed by the Divine presence) felt overwhelmed by a profound feeling of peace and love. There was a complete absence of malice or anger. He somehow instinctively knew that he had nothing to fear from the man he had unjustly condemned. The Son of God smiled invitingly at them and warmly stretched out his arms towards them in greeting. Pilate could readily discern the nail-sized holes in his wrists arising from the crucifixion. An overpowering sense of sorrow, regret and (above all) guilt permeated throughout his entire being. The kindly eyes of his Master comionately shone upon him as he declared:

“Greetings Pontius Pilate and Claudia Procula. Peace be with you. Do not be afraid. Do not feel guilty – your sins are forgiven. I come to share the Good News with you. Share it with Cassius Longinus. You will remain in Judaea for a while and will serve as an advocate for Simon Peter. Learn from him. You will help to protect the brethren whenever you can. You will be summoned to Rome but you will not reach Rome. You will live in a distant city. There you will help my greatest disciple to spread the Good News to people who believe in your false gods. You will meet him in Jerusalem before he follows me and will be greatly surprised when you meet him again.”

After quietly but authoratively uttering these prophetic words of instruction, Jesus of Nazareth disappeared as suddenly and miraculously as he had initially appeared. The Prefect briefly wondered whether he had been subjected to a powerful hallucination but instinctively knew that he had been hugely honoured and shown exceptional favour by being personally visited by the Son of God. His beloved Claudia Procula unhesitatingly confirmed that she too had both seen and heard the prophetic message of Jesus of Nazareth. Pilate shared his earlier ruminations with his wife regarding his willingness to voluntarily give up his current privileged life for their Master (who had seemingly just foretold such an eventuality).

Claudia Procula tenderly embraced her husband and stated that she would also most willingly sacrifice everything she possessed in order to serve the Kingdom of God. The Prefect realized that a future summons to Rome was seemingly inevitable following the demise of Caesar Tiberius (who was already in poor health) and the resultant displacement of his patron Lucius Sejanus (who was the de facto ruler of Rome) *¹. He knew that the new Caesar Caligula (who already enjoyed a fearful reputation) would be strongly inclined to purge all the known allies of Lucius Sejanus. The summons to Rome might conceivably materialize a lot earlier if Caiaphas (and his acolytes) penned another damaging letter to Caesar Tiberius. Pilate understood that the High Priest (purely out of a sense of fear) would strongly object to his attempts to protect his fellow believers from the vengeful wrath of the Jewish religious authorities. In order to be a successful advocate, the Prefect would have to be seen to be impartially applying Roman law to thwart any attempts at persecuting the brethren. This would undoubtedly prove to be a singularly demanding task as a single error of judgement (no matter how trivial in nature) would provide the ever alert Caiaphas with sufficient grounds to pen his damning letter.

Pilate wondered in which distant city he, Claudia Procula and (presumably) Cassius Longinus were destined to live. Was it perchance a city with which he was already familiar and one in which he was known? Maybe this degree of familiarity would not be desirable for his future appointed task. It would seem highly likely that he and his beloved wife would need to assume new identities in order to be able to meaningfully assist the great disciple to spread the Good News. After all, it would be totally unacceptable for a (former) Roman governor to openly promote a non-state sanctioned religion. His rank demanded lifelong (even after he retired from active service) allegiance to Rome and its political, religious and social dispensation. Any slight deviation from this accepted norm would most likely result in imprisonment, banishment or death. Any of these options would obviously severely curtail his ability to assist the mysterious disciple. The Prefect found it interesting that he would actually meet this man in Jerusalem before he became a believer. As he was not inclined to encounter a (presumably) Jewish person outside of his work function, he wondered whether this man could conceivably be one of the Sanhedrin who might still be an acolyte of the High Priest. He found this an interesting possibility and would therefore try to assess whether he could detect any obvious vacillation within any of the religious authorities.

*¹ Lucius Aelius Sejanus was executed in 31AD upon the instructions of Caesar Tiberius. By consensus, Jesus of Nazareth was born somewhere between 4 and 6BC and died at the age of 33. Therefore, it is likely that Sejanus was still a powerful figure in Rome at the time of the crucifixion.

Chapter 39:

Clandestine Representative

Upon arising from a surprisingly peaceful sleep, Pilate immediately summoned Cassius Longinus to inform him of the miraculous appearance of Jesus of Nazareth. The centurion wryly noted that there were very few cities that he had not visited during the course of his lengthy military career. Maybe he might therefore be able to assist the Prefect and his wife in successfully adjusting to their new foreign location. Pilate wondered whether this loyal soldier had specifically been sent to help him to better perform his future appointed task. Whenever a need or a problem arose, Cassius Longinus seemed eminently capable of meeting or solving it. His strong work ethic combined with his pleasant “always can do” personality evoked a sense of calm motivation in those around him which generally resulted in the successful and timeous completion of even the most unpleasant of tasks. The Prefect sensed that these highly desirable and much sought after attributes would repeatedly prove invaluable to him in the future.

Pilate cheerfully requested Cassius Longinus to accompany him and Claudia Procula on their short journey to inform Peter, John and Mary Magdalene of the godly visitation that they had received. He gently informed the loyal centurion that he would never order him to perform the Lord’s work. They were now equal brothers in God’s eyes within the fledgling community of believers. The clearly embarrassed soldier nodded his head in appreciation and diffidently smiled at his commander. The Prefect knew that his companion would always unquestioningly (and most willingly) perform any requested task but nonetheless felt that it was of great importance for him to try to explain the nature of the new relationship that existed between them within the Kingdom of God. Pilate strongly suspected that their Master would greatly appreciate the wide variety of services that would be rendered on his behalf by this surprisingly comionate man. The fact that Cassius Longinus had received miraculous healing to restore his failing vision was seemingly direct proof of pre-existing Divine favour.

The Prefect and his loyal centurion soon reached their intended destination where they were warmly greeted by a surprisingly ebullient Peter. Pilate wondered whether the lead disciple had wondrous news of his own to convey. They were soon ed by an equally exhilarated John and Mary Magdalene. Fearing that his might appear insignificant compared to that of the disciples, the Prefect felt that it would seem appropriate for him to initially relate his personal encounter with Jesus of Nazareth. The elated threesome became even more joyous upon hearing the detailed testimony. A smiling Peter noted that it would prove exceptionally helpful to the disciples if Pilate could somehow manage to reign in the vindictive wrath of the religious authorities who were becoming increasingly determined to destroy the earthly legacy of their Master. While the Prefect might not be able to prevent most of the unlawful imprisonments, he should be able to avert any extrajudicial killings as he alone was entitled to impose capital punishment.

Pilate nodded his head and reassured the lead disciple that he would never consider reimposing the death penalty (or any other sanction demanded by the religious authorities) against one of the brethren. Their Master had specifically ordered him to protect his believers and the disciples could rest assured that he would rigorously perform this mandate. In fact, he would punish (with the full force of the Roman law) anyone who harmed one of their brothers or sisters in Christ. John hoped that such harsh measures would not prove necessary as Jesus of Nazareth had repeatedly preached forgiveness of sins. The Prefect again nodded his head in agreement and stated that he might therefore consider requesting the counsel of the disciples in cases involving great harm to fellow believers which merited severe punishment as he dearly wished (under these circumstances) to act in a way that was fully compatible with the teachings of their Master. Peter and John were genuinely moved by this heartfelt appeal for spiritual (rather than judicial) advice.

Pilate enquired whether the disciples (who seemed in an unusually buoyant mood) had experienced anything akin to his miraculous visitation. Peter joyously proclaimed that Jesus of Nazareth had also appeared to ten of the eleven remaining disciples the previous evening just as they were hearing the compelling testimony of two fellow believers who had earlier met him on the

road to Emmaus. He also wished them peace – although they were initially terrified, believing that he was a ghost. Upon seeing their obvious trepidation, he gently berated them for their lack of faith and hardened hearts for obviously not fully believing the prior testimony of Mary Magdalene and the other women who had already met him. He invited them to view the crucifixion holes in his hands and his feet and to touch him in order to confirm that he was composed of flesh and bones. Their Master then requested something to eat and (much to the disciples’ relief) consumed a piece of broiled fish. He once again wished them peace before breathing upon them in order for them to receive the Holy Spirit. He noted that they would now have the power to forgive (or retain) sins on his behalf. He suddenly disappeared following this fairly brief (but highly meaningful) exchange.

The Prefect clearly ed (in sharp contrast to the ten disciples) that he had never been remotely terrified by the sight of Jesus of Nazareth. He had never considered the possibility of him being a ghost – possibly because he did not belief in primitive superstitions. It was hugely reassuring to him that the Son of God had seen fit to not only visit him soon after appearing to his closest and most trusted followers but also to personally absolve him of his profound guilt for condemning him to death. He felt deeply humbled that he had received the same honour as the men who had been his closest companions for forty-two months. He was determined to repay this thoroughly undeserved privilege by being the best advocate he could possibly be.

Chapter 40:

Holy Fire

Consequent to his Divine command to serve as an advocate for Peter, to learn further from him and to protect the brethren whenever possible, the Prefect elected to indefinitely delay his planned return to Caesarea. The palpable social and political instability caused by the recent events seemingly formed a compelling reason for him to justify this departure from his usual annual routine. Therefore, over the following weeks, a heavily disguised Pilate, Claudia Procula and Cassius Longinus were able to attend several gatherings of new believers without arousing undue suspicion. In honour of his military background (of which he was justifiably proud), the Prefect adopted the pseudonym of Aquila (the Roman standard) while his wife chose to honour her late aunt Priscilla.

They found their fellow converts to be caring and friendly – unlike the selfish and aloof people who frequented the Roman temples dedicated to the various deities. Pilate found it strangely uplifting to be in the close company of such genuinely humble folk. Their honesty was refreshing and their spirituality was beyond reproach. This is how religion should be celebrated – in the presence of such truly devout men, women and children. These secret gatherings were masterfully led by Peter with John and the other disciples in attendance. The Prefect could readily perceive that the lead disciple had mysteriously developed new levels of eloquence and self-confidence way beyond that of an uneducated Galilean fisherman. It was clearly evident that the Holy Spirit had imparted these much-needed oratorial skills to the appointed earthly successor of Jesus of Nazareth. Pilate could not help but marvel at the overnight transformation of his new leader whose authority was now clearly evident to all believers. The lead disciple possessed an aura that was conspicuously absent in both Caesar Tiberius and Lucius Sejanus – the two single most powerful figures in the Roman Empire.

The Prefect, his beloved wife and his loyal centurion were attending a seemingly routine gathering of believers that was taking place precisely fifty days after the

resurrection of their Master. Pilate upon noticing that there was an unusually large attendance, remarked to Peter that this occasion might represent an appropriate time for a miraculous event. Almost immediately after he had uttered these words, a loud sound like the blowing of a violent wind descended from heaven and filled the entire house in which they were gathered. The air above them was filled with what appeared to be tongues of fire that separated and came to rest on top of the heads of all the believers. The Prefect felt instantly invigorated and energized – it was as if he had suddenly regained his youthful zest for life. It was truly the most stunning experience of his life – a sublime feeling of complete physical, mental and spiritual revitalization surged through his now weary body. He turned back to the clearly stunned lead disciple and proceeded to address him fluently in his native Aramaic dialect (a foreign language with which Pilate was not familiar). The cacophonous sound of so many people talking in so many different languages soon attracted a large crowd of curious (and generally bemused) bystanders.

When Peter heard some of the more sceptical onlookers suggesting that the believers were drunk, he indignantly stood up and addressed the gathering quoting the prophet Joel who had earlier stated that in the last days God would pour out his Spirit upon all people and show them wonders in the heavens above and signs on the earth below. The lead disciple boldly proclaimed that Jesus of Nazareth had been appointed by God to do precisely this (as could be readily confirmed by many witnesses). Wicked men, enabled and assisted by ordinary people, had put him to death by nailing him to a cross. However, God had raised him from the dead as it was impossible for death to keep its hold upon him. Peter then noted how David had earlier prophesized that one of his descendants would be the long-awaited Messiah who (unlike him) would be resurrected from the dead. Jesus of Nazareth (whom the people had crucified and the disciples had subsequently seen resurrected) was their Messiah who was now exalted at the right hand of God. They were now witnessing the promised outpouring of the Holy Spirit from God via the resurrected Jesus of Nazareth.

When the people heard this eloquent testimony, many of them were overcome with guilt and remorse and nervously asked the disciples what they should do. Peter responded by stating that they must repent and be baptised in the name of

Jesus Christ for the forgiveness of their sins. For this simple action, they would receive the gift of the Holy Spirit that was available to all people whom God would call. The lead disciple then pleaded with them to save themselves from the current corrupt generation before proceeding to warn them of the dire consequences of not heeding his call. Pilate was singularly impressed by the truly nightmarish vision of hell presented by Peter for those not repenting of their sins – he would have been genuinely terrified if he had not been personally absolved of his sins by his Master. He was therefore not unduly surprised when around three hundred highly anxious bystanders readily presented themselves for baptism. The Prefect already knew, from his former polytheistic religion, that Tartarus (the dungeon of torment and suffering for the wicked) was a deeply unpleasant place reserved for special villains who were subjected to unique punishments. It awfulness paled into insignificance compared to Gehenna which was the eternal destination of all unrepentant sinners who failed to seek the forgiveness of Jesus of Nazareth.

After the baptisms had been completed and all the old as well as the new believers had departed homewards, Pilate warmly congratulated Peter on his powerful and persuasive oratory. The lead disciple smiled shyly and selfeffacingly stated that he could not accept any credit for his compelling words as he was merely speaking through the power of the Holy Spirit. He reassured the Prefect that he too would receive this supernatural power whenever he needed it – especially if he were ever again required to face the evil machinations of the religious authorities. He would instinctively know how to perfectly address each and every argument they might direct at him. They would never again force him to submit to their wicked plans.

Chapter 41:

The Firebrand

Apart from continuing to regularly attend the increasingy populated gatherings of believers, Pilate remained in close with Peter and John where he received important relating to their activities. Their healing of a lame beggar in the name of Jesus of Nazareth within the Temple complex understandably incurred the wrath of the Sanhedrin and the wonderment of the onlookers. They were twice arrested and imprisoned for preaching the Good News. The initial occasion involved an overnight incarceration prior to them appearing before the religious authorities who aggressively demanded that they immediately desist from their activities. Peter’s inspired reply astonished and unsettled their accs who were forced to release them. The second occasion involved a miraculous nocturnal angel-assisted escape from the public jail in which they had been confined. As instructed by their heavenly rescuer, they returned at daybreak to the Temple courts to preach to the people. The furious religious authorities were only prevented from putting them to death on the spot by the timeous intervention of the renowned Pharisee Gamaliel who argued that they should be left alone as they would ultimately fail if their actions were of human origin while the Sanhedrin would be unable to stop them if their actions were from God. The religious authorities instead had them flogged. When the incensed Prefect offered to actively intervene on their behalf to ensure that they were never again so abused, John stated that they had actually rejoiced because they had been deemed worthy of suffering disgrace for the name of their Master. Pilate readily understood this concept of self-sacrifice but nonetheless felt somewhat uneasy that he had failed to fulfil his Divine mandate.

The Prefect, Claudia Procula and Cassius Longinus felt honoured to be part of the selection process for chosing seven men who were known to be full of the Spirit and wisdom to be responsible for the distribution of food to the needy widows. They knew all the elected men and particularly ired Stephen for his strong faith and ability to encourage fellow believers. Pilate had enjoyed his frequent conversations with the young man and was delighted that he had received such well-deserved recognition. The Prefect realized that the future of the now rapidly expanding group firmly lay in the hands of such youthful

whose vibrant energy could be expended in yet further growing its hip. He was however perturbed by reports of Stephen frequently clashing with of the Synagogue of the Freedmen.

Pilate earnestly warned the young man to be wary of them as they seemingly possessed the same hardened and bigotted viewpoint as the religious authorities. They could therefore easily conspire together to level false charges against him – as they had already managed to achieve against their Master. The Prefect was greatly concerned about the situation and even asked Peter whether he should somehow intervene before the situation escalated to something significantly more serious. After fervent prayers and supplications for Divine guidance, the lead disciple opined that the Holy Spirit would protect Stephen in his activities and that it would be best for Pilate to remain firmly in the background until his kindly intervention was absolutely required. The Prefect hesitatingly nodded his head and quietly stated that their Master’s Divine Will must be done – despite the ominous presence of a deep sense of foreboding. Peter smiled and warmly embraced Pilate before commending him for his steadfast faith.

It was but a few days later that a distraught John rushed to Herod’s Palace to seek an urgent audience with the Prefect. Upon observing the anguished look deeply etched upon the young disciple’s face, Pilate immediately knew that something dreadful had befallen the community of believers. He instinctively thought of Stephen and desperately prayed that he was not the cause of John’s distress. The Prefect (with a distinct element of trepidation) gently enquired as to the reason for his visitor’s obvious angst and bade him to rest upon his most comfortable couch. Between deep breaths, the young disciple blurted out that Stephen had just been stoned to death by several of the Sanhedrin for blasphemy. of the Synagogue of the Freedmen had secretly persuaded (by means of generous bribes) some men to falsely testify under oath to the religious authorities that Stephen had spoken blasphemous words against both Moses and God. One of these vile men was a young and highly learned Pharisee named Saul of Tarsus who launched a detailed and scripturally sound diatribe against the disciple.

The infuriated Counsellors were yet further incensed by Stephen’s eloquent testimony and finally set upon him when he related to them a vision he received of Jesus of Nazareth standing at the right hand of God. Pilate was stunned that of the Sanhedrin had themselves dared to kill one of their . He could legally sentence them all to be crucified for murder as the religious authorities were not permitted (under any circumstances) to impose capital punishment. However, he realized that this course of action would prove highly problematic because of its heavily divisive nature. He strongly desired to reserve the severest possible punishment for the mendacious Saul of Tarsus for (inter alia) his blatant misuse of his God-given intellect.

The Prefect warmly held John’s hand and gently asked the young man what he would wish him to do. Should he severely punish the entire Sanhedrin (by indefinitely stripping them of their power) and have Saul of Tarsus crucified as the chief instigator behind the stoning of their brother? John slowly shook his head, noting that Stephen’s final words were to implore our Master not to hold this sin against his murderers. Therefore (much as we might feel the overwhelming desire for revenge), we must do likewise and leave it strictly to our Master to decide the fate of this overzealous young man. Just as the beloved disciple had finished uttering these divinely-inspired words of wisdom, they were ed by Peter who concurred with this sentiment. He felt that Pilate would be best advised to limit himself to severely reprimanding the religious authorities for their illegal action by highlighting the dire consequences of any future similar breeches of Roman law. He should also be merciful to the young firebrand Saul of Tarsus – although an appropriately stringent reprimand would seem in order. Maybe some well-chosen words might ultimately serve to soften his hardened heart and open his blinded eyes.

Chapter 42:

Restraining Orders

After the disciples had departed, the Prefect summonsed Cassius Longinus and ordered him to politely request the High Priest to visit him at Herod’s Palace at his earliest possible convenience. As the centurion would be accompanied by twenty fully armed guards, Pilate assumed that Caiaphas would feel suitably intimidated to comply with immediate effect. Cassius Longinus was to subsequently arrest Saul of Tarsus and forcibly escort him to the Palace for interrogation. The incensed Prefect quietly mourned the violent ing of a thoroughly decent and highly talented young man who could have achieved so much for the Kingdom. It did not seem fair that he should die for preaching to people who were in desperate need of salvation – especially at the already bloodied hands of unrepentant sinners who were incapable of discerning the Truth. Although he knew that it was wrong, he would find great difficulty in ever forgiving the Sanhedrin for taking the life of a man whom he had often considered as a son and Saul of Tarsus for deliberately provoking them with his slick words. Yet he was well aware that everything that happened on this earth (both good and evil) was directly due to the will of God. Maybe Stephen’s violent death would somehow serve to glorify God – although (from his ittedly isolated perspective) he could not imagine how this could be.

While Pilate was still contemplating these weighty existential issues, the High Priest slowly entered the judicial hall with a slightly bemused expression on his weasel-like countenance. As per custom, he greeted the Prefect with his usual excessive bowing and genuflexion which Pilate well knew were totally insincere. He smilingly enquired as to why the Prefect had seen fit to dispatch such a large detachment of troops in order to request his presence. He disingenuously stated that it was always an honour for him to meet Pilate – therefore, there was absolutely no need for him to send anyone else other than his courteous centurion to issue the invitation. The Prefect felt both disgusted and offended by the cringe worthy hypocrisy of this murderous religious zealot. He would make quite sure that Caiaphas did not remotely enjoy this meeting. Pilate glared contemptuously at his guest and stated that he had become aware of the killing of a young man that was conducted by of the Sanhedrin. He

then asked the High Priest whether he was present at the stoning of Stephen. Caiaphas responded in the affirmative but denied casting any stones – a task he most willingly reserved for his younger and more zealous colleagues. Noticing the incredulous expression on his host’s face, he offhandedly suggested that the Prefect should know that stoning was the prescribed biblical penalty for blasphemy – the capital crime of which the deceased was accused. A brief interrogation served to confirm his guilt.

An enraged Pilate reminded the High Priest that neither he nor the Sanhedrin were (under any circumstances) entitled to institute the death penalty. Only the Prefect was granted the right to condemn a prisoner to death after full judicial process. The religious authorities had earlier conveniently ed this fact when they enlisted his services to enable them to crucify Jesus of Nazareth upon highly questionable charges. Therefore, they themselves had just committed a capital offence that could be punished by crucifixion. Pilate menacingly asked Caiaphas whether he should crucify all the religious authorities who did cast stones at the unfortunate young man. A clearly shaken High Priest hesitatingly stammered that it would not be a good idea. The Prefect forcibly stated that he would not tolerate any further extrajudicial executions in Judaea. Any recurrence of this lamentable episode would lead him to indefinitely stripping the Sanhedrin of their power and crucifixion of all known perpetrators. Caiaphas would do well to heed this warning and relay it to all the serving of the Sanhedrin. Pilate would hold the High Priest personally responsible for any future such infringements. Following this carefully calculated outburst, Pilate contemptuously dismissed his startled guest. If only he had possessed the courage to do this earlier.

Directly following the precipitant departure of a severely chastened Caiaphas, Cassius Longinus (accompanied by two additional guards) returned with a violently struggling captive. The Prefect stared intently at the young man brought before him. He was undoubtedly distinguished and exuded obvious intelligence. He was clearly not an uneducated Galilean fisherman. He possessed singularly intense eyes that seemed to unnervingly bore into Pilate’s very soul. The Prefect could readily sense the innate hostility emanating from the barely subdued Saul of Tarsus. So this was the arch zealot who saw fit to perjure an

innocent man whose religious convictions sharply contrasted with his. Where did he acquire this gross intolerance for an alternative world view?

Pilate inexplicably felt sympathy for the misguided youth and wished that he could somehow open his blinded eyes to the Truth. He knew that Stephen would have desired this. The Prefect signalled the burly guards to release their firm hold upon their captive. He sternly enquired whether Saul of Tarsus was aware of the reason for his arrest. The young man unapologetically stated that it must be related to the recent stoning of the blasphemer. Pilate was taken aback by his forthright reply which clearly lacked any sense of contrition. He was obviously proud of his dastardly deed and would unflinchingly repeat it at the earliest opportunity. The shocked Prefect noted that the prisoner had committed perjury under oath (in front of his own religious authorities) and acted as an accessory to murder. In fact, Pilate strongly suspected that his patently false testimony to the Sanhedrin (vouched in elegantly crafted religious arguments) had represented the exact evidence they required in order to condemn Stephen. This alone significantly raised his culpability for the death of the young man – despite the fact that he was conveniently situated on the side-lines guarding the perpetrators clothes during the actual stoning. Based on these self-evident truths, the Prefect could have him crucified (like Jesus of Nazareth) as the prime instigator behind the killing of Stephen.

The young man defiantly glared at Pilate and boldly declared that it would be an honour for him to die for his God. He had spent his entire life serving the allpowerful God of Israel – although he had been born in Tarsus, he was raised in Jerusalem and studied under the renowned teacher Gamaliel who thoroughly trained him in the law of his ancestors to become a Pharisee. He developed a deep love of God and an unquenchable zeal to serve Him from his mentor. Like all Pharisees, he harboured an intense loathing of blasphemy and viewed it as an unforgivable affront to his God. The prescribed punishment from God Himself for blasphemy was death by stoning. Therefore, he was fulfilling his religious obligation by facilitating the divinely-sanctioned execution of an unrepentant blasphemer who was persistently proclaiming to all that a humble carpenter was the Son of God.

He did not expect a mere gentile to either understand or appreciate his allconsuming ion to ensure his religion remained pure despite the sustained assaults of these blasphemers who had been specifically sent by the Acc to mislead the unwary who desperately needed to be protected against the evil machinations of these disciples of Satan. The perplexed Prefect could discern the distinct parallels that existed between the misguided philosophy of Saul of Tarsus and that of the disciples of Jesus of Nazareth. He wished that he could shake some sense into the young man (who undoubtedly possessed many worthy attributes) but realized that he would have to leave this task to his Master (if He so desired). Pilate knew (from previous experience) that misguided zeal could prove singularly dangerous and this was clearly a case in point. He was still unsure how he should handle the situation in a manner that was fully compatible with the previously stated desire of Peter – to be merciful by istering a stringent reprimand coupled with some well-chosen words.

The Prefect pursed his lips and solemnly stated that he could see that Saul of Tarsus was an extraordinarily devout young man who possessed impeccable moral values. These were most irable qualities. However, they did not afford him the right to bear false witness (and thereby condemn) people whom he considered to represent a threat to his religion. As Pilate understood, the allpowerful God of Israel espoused both justice and love – however, these two qualities were conspicuously absent in the overly zealous young man’s conduct. His decided lack of tolerance was therefore seemingly contrary to the character of his God whom he so deeply loved and so fervently wished to serve. As previously conveyed, he could have him crucified as an accessory to murder. However, in view of his young age and undoubted intelligence, the Prefect would be merciful on this occasion. Nonetheless, any future recurrences would undoubtedly result in capital punishment.

Pilate noted that he had already discussed this unfortunate matter with the High Priest who had been reminded that the Sanhedrin were not (under any circumstances) entitled to institute the death penalty. Similar future incidents (if they were to occur) would therefore have to be handled within strict Roman

legal parameters. The Prefect hoped that all the religious community (including especially the religious authorities) would heed this directive. Otherwise, there would be dire consequences for all concerned. He trusted that Saul of Tarsus (as an integral part of that community) would actively encourage compliance. Upon completing his formal onishment, Pilate ordered his loyal centurion to remove the shackles that were constraining Saul of Tarsus. He informed the young man that he was free to leave and hoped that they would never again meet under these adversarial circumstances.

Chapter 43:

Failed Mandate

After a seemingly unrepentant Saul of Tarsus had departed from his presence, the Prefect wondered whether his merciful approach (as advocated by Peter) would prove truly effective in preventing the persecution of the brethren. He fully realized (by releasing the arch zealot) that he had just taken an enormous risk – one that would previously have been totally unacceptable to him. The old problem-solving Pilate would surely have crucified Saul of Tarsus in order to ensure that he could not have continued with his nefarious activities. The new divinely mandated Pilate would have to override his base instincts and have faith in the judgement of the disciples. Nonetheless, he was perturbed by the current situation and had ordered Cassius Longinus to report any information he might receive concerning reprisals committed by the religious authorities. He fervently hoped (and prayed) that he had not just compromised the safety and wellbeing of his fellow believers. The coming days and weeks would no doubt bear testimony to the wisdom of his actions.

The centurion provided the Prefect with several disturbing reports regarding the systematic imprisonment of faithful men and women by Saul of Tarsus. The brethren were fleeing from Jerusalem and becoming scattered throughout Judaea and neighbouring Samaria. Pilate was in despair and summoned Peter and John to meet with him at Herod’s Palace. He confided that he feared that he had failed to fulfil their Master’s mandate by not adequately protecting the brethren from the misguided wrath of Saul of Tarsus. He informed the disciples that their overzealous persecutor possessed some worthy attributes – he was well educated, highly intelligent, extraordinarily devout and obviously extremely focussed in his self-appointed task of protecting his religion against a perceived threat. He was technically acting within Roman law by imprisoning (but not killing) fellow believers as the Sanhedrin possessed the right to incarcerate offenders. Therefore, the Prefect could not find adequate legal grounds to fault his current (albeit grossly excessive) actions. Maybe he should compose a carefully worded message to the High Priest suggesting (in the interest of public order) that he encourage Saul of Tarsus to expand his search for blasphemers outside of Jerusalem. Although this plan would merely transfer the problem to

smaller pockets of believers, it would nonetheless provide some much-needed breathing space for the shattered main body. Pilate disconsolately shrugged his shoulders and glanced nervously at Peter. The lead disciple considered the proposal before stating that it could just work – especially if their Master were to perform a miracle on their behalf. He would earnestly pray for this.

Once the disciples had taken their leave of him, the Prefect penned his message to Caiaphas in which he urged mutual cooperation to ensure that public order was prioritised. He expressed his concern about the current volatile situation and suggested that the influence of divisive elements (like Saul of Tarsus) should preferably be minimized. Hence his request for the young man to be persuaded to voluntarily leave Jerusalem under the pretext of performing a meaningful service for the Sanhedrin. Hopefully, his absence would contribute to the normalization of life in the city. Pilate requested Cassius Longinus to deliver his message to the High Priest. There would obviously be no need for him to be accompanied by additional guards – gentle persuasion rather than intimidation would be the strategy of the day. The centurion was to await a response from Caiaphas which he would relay to the Prefect. Pilate concluded by suggesting that they stand in prayer for the success of the mission as the future of the brethren was at stake. The commander and his loyal soldier bowed their heads together in supplication before Cassius Longinus departed for the High Priest’s Palace.

After a brief but tense interlude, a decidedly buoyant Cassius Longinus returned reporting that the High Priest had acceded to the Prefect’s request. In fact, he considered the overzealous Saul of Tarsus as a liability as the Sanhedrin were keen to retain a good relationship with Rome. They realized that his activities were potentially a risk to the stability of the city – something that neither Caiaphas nor Pilate would desire. He would suggest to the young firebrand that Damascus was presently a safe haven for the followers of the Nazarene carpenter. He was sure that Saul of Tarsus would urgently request letters of introduction to the synagogues of Damascus so that he could be empowered to arrest as many blasphemers as he possibly could. Unfortunately, he was most likely to bring these prisoners back to Jerusalem for sentencing. The High Priest felt that the humiliation of arrest and appearing shamefacedly in front of the

Sanhedrin might prove sufficient to deter the majority of the captives. He concluded by forwarding the Prefect his warmest regards. Pilate was especially relieved to learn that Caiaphas did not wholeheartedly approve of the unrestrained persecution of the brethren. Maybe he was prepared to heed the sage advice of Gamaliel – the much respected former teacher and mentor of Saul of Tarsus. Nonetheless, the Prefect still dearly hoped (and prayed) that the young firebrand would somehow be miraculously persuaded to cease his ungodly pursuit of his fellow believers. Otherwise, he would be forced to prematurely reveal himself as one of the brethren.

Chapter 44:

Miraculous Conversion

The High Priest was true to his word and Saul of Tarsus duly departed for Damascus accompanied by a small band of Temple guards. Pilate was relieved that the young man was now operating under the jurisdiction of his colleague Vitellius (Governor of Syria). It would seem that the Prefect now enjoyed a tacit agreement with Caiaphas wherebythe Sanhedrin would display an increased level of tolerance towards the followers of Jesus of Nazareth. This was ittedly a minor victory but represented a major (and much appreciated) concession from the bigotted religious authorities. At least they possessed the capacity to be pragmatic. Maybe (with this new reproachment) he had yet managed to fulfil his Divine mandate. He wondered how the triumphant return of the overzealous Pharisee would be handled by the religious authorities. Would they be able to adequately control his excesses or would he once again (as he had so elequently managed to achieve in his false testimony against Stephen) succeed in whipping up their volatile emotions to a murderous frenzy? The answer to this highly pertinent question would soon become clearly apparent.

Cassius Longinus apologetically entered the main judicial hall and informed Pilate that he had just received an extremely interesting report. He had been informed that something really strange had befallen Saul of Tarsus on the road to Damascus. It would appear that he had been blinded by a heavenly light – although there was some confusion regarding the exact details of the incident. The overjoyed Prefect immediately sank to his knees and fervently praised God. He now finally knew that he had acted according to a Divine plan by sparing the life of the young Pharisee. His earlier concern for the immediate welfare of the brethen had hereby also been miraculously addressed. Maybe his Master also saw something special in the deepseated love of God and the unquenchable desire to serve Him that so motivated Saul of Tarsus. Perhaps his undeniable zeal could yet be harnessed to the great benefit of the Kingdom. The centurion quietly ed his commander in prayer as these interesting possibilities raced through Pilate’s elated mind.

As the information was new and the venue distant, the Prefect elected to defer his visit to Peter and John until they had hopefully managed to receive definitive confirmation of the sketchily described events. He therefore expectantly waited for four full days before undertaking the short journey to their house in the company of Claudia Procula and Cassius Longinus. The three visitors were warmly greeted by the two disciples and Mary Magdalene. Peter stated that he suspected the reason for their visit and asked their forgiveness for not earlier ing them. However, he had just received a fairly detailed message from Ananias (a fellow believer in Damascus) who had encountered Saul of Tarsus under miraculous circumstances. Our Master appeared to him in a vision and ordered him to proceed to the house of Judas on Straight Street and ask for a man named Saul of Tarsus. He was praying and had already received a vision of a man named Ananias placing his hands on him to restore his sight.

Ananias was justifiably afraid as he had heard many reports about the young man relating to his persecution of the brethren in Jerusalem. He was also aware that the Pharisee had come to Damascus with the authority of the Sanhedrin to arrest fellow believers who called upon the name of Jesus of Nazareth. Despite this, our Master commanded Ananias to go as Saul of Tarsus was his chosen instrument to proclaim his name to the Gentiles and their kings as well as to the people of Israel. He would suffer greatly for our Master’s Holy name. Ananias somewhat nervously proceeded to house and found the young man disconsolately seated on a bed. He placed his hands on Saul of Tarsus and boldly proclaimed that he had been sent by the same Jesus of Nazareth whom he had encountered on the road to Damascus so that he might regain his vision and be filled with the Holy Spirit. Thereupon, something like scales fell from the young man’s eyes and he could see again. He then arose and was baptised. He was still currently staying with believers in Damascus and was planning to preach in the synagogues that Jesus of Nazareth was indeed the Son of God.

Peter stated that he was absolutely stunned by this report but then ed their Master once noting that all things were possible with God. This dramatic conversion of a remorseless persecutor of the brethren was most certainly a prize example of this statement in action. Pilate wholeheartedly agreed with this assessment and wondered how these two dominant men (the one an uneducated

middle aged fisherman and the other a younger highly educated Pharisee) would manage to overcome their major differences in order to optimally serve their Master. It would appear that the extremely erudite Saul of Tarsus would ultimately become the more influential of the two – athough this would evidently be achieved at great personal cost. This would seem appropriate as his detailed religious training under the much respected Gamaliel could be meaningfully channelled into instructing gentiles.

The Prefect was not only greatly encouragedby the validity of his earlier intuition regarding the host of positive qualities possessed by the formerly misguided young Pharisee but also by the fact that his discernment had led him to outline them to Saul of Tarsus before granting him clemancy for his undoubted role in the death of Stephen. He hoped that this totally undeserved act of kindness (which directly mirrored that of his Master towards him) would facilitate a positive relationship between them. Pilate realized that he (as well as his beloved wife and loyal centurion) could learn so much from this highly educated and knowledgeable young man. The Prefect strongly suspected that he had already received his great surprise through learning of the miraculous conversion of Saul of Tarsus (whom he had previously met in Jerusalem). He instinctively knew that their next meeting would be a joyous affair and that they would indeed never again meet under adversarial circumstances. Maybe, further in line with his personal prophesy, he might be able to share some of his working experience with the new disciple to the direct benefit of the Kingdom – although he clearly ed that the majority of their future collaboration would be undertaken in a distant city far from Judaea.

Chapter 45:

Prodigal Son

Several days later, Peter informed Pilate that Saul of Tarsus (after learning of a conspiracy to kill him) had been forced to effect a hasty departure from Damascus. Under the cover of darkness, fellow believers had lowered him in a basket through an opening in the city wall. He was now en route to Jerusalem and would likely only arrive on the following day. The lead disciple was concerned as to how their fellow believers (especially those who had aleady suffered at the hands of the young Pharisee) would react to his presence in their midst. Peter had already requested Barnabas (an amiable and easy-going man who was already well-known for his constant encouragement of the brethren) to meet, welcome and house Saul of Tarsus. He would also introduce him to his fellow believers at the next scheduled gathering by means of a detailed of the miraculous events that transpired on the road to Damascus. The lead disciple perceived that Barnabas was the right person for this singularly tricky task as he enjoyed the complete confidence of all his fellow believers. The Prefect eagerly anticipated his reunion with the Prodigal Son of the Sanhedrin. He mischieviously wondered whether the High Priest had yet learned of this event and (if so) how he viewed the spectacular conversion of his overzealous sympathiser. Saul of Tarsus might have previously proved somewhat of a political liability to Caiaphas – but Pilate guessed that (in his new guise) he would rapidly become an extremely sharp thorn in his side.

The following evening, the Prefect eagerly readied himself for the scheduled gathering of believers. At least he knew well in advance that the vast majority of the attendees were about to receive a potentially unpleasant surprise. He was most greatful for the advanced warning as he was now adequately prepared for his reunion with Saul of Tarsus. He was most interested to see whether the young man would be able to recognise him – despite his earnest attempt to enhance his disguise. (Cassius Longinus had decided to maintain a low profile in order to help protect his identity). Pilate realized that the result would be wholly dependent upon the wish of his Master. The venue was still comparatively empty when the Prefect, his wife and the centurion arrived. He gave Peter a knowing look and quietly awaited the proceedings in the company of his two companions.

After the lead disciple had delivered the initial benediction, he excitedly stated that he had a surprise guest whom he would like to introduce to his audience. The palpable feeling of muted excitement was abruptly changed to one of sheer horror when Saul of Tarsus entered the room flanked by Barnabus. Several of the more anxious believers bolted out of the room while the remainder sat uncomfortably in their chairs. Pilate felt genuinely sorry for these obviously deeply distressed people and sincerely hoped that they would accept the seemingly implausible testimony of Barnabus. Mercifully, the tension dissipated somewhat after Barnabus delivered a masterfully inspired of the conversion of the young Pharisee. Saul of Tarsus subsequently provided a heartfelt apology for his earlier behaviour against their Master and his devoted followers. He had been totally misguided in his unquenchable zeal to serve the God of Israel by wrongfully persecuting people who correctly saw Jesus of Nazareth as His Son. He would understand if nobody in the room trusted him or wanted anything to do with him. The clearly crestfallen young man sat down between Barnabas and Peter.

After the gathering, selected guests (including the Prefect and his wife) were invited to remain behind and talk to the illustrious guest. Several of the invitees (perhaps understandably) declined the opportunity of meeting Saul of Tarsus. Pilate cautiously approached the nervous young man and warmly stated that he was overjoyed to see him in their midst. His greeting won a shy smile but no sign of recognition. The Prefect thereupon introduced himself as Aquila and hoped that he might have the chance of discussing aspects of scripture with the highly trained Pharisee. Pilate considered this request to represent a reasonable opening gambit as he was indeed keen to learn more from the erudite young man who seemed genuinely keen to share his knowledge with a fellow believer. Although their Master had undoubtedly facilitated their surprisingly amiable reunion, it seemed like he desired Saul of Tarsus to remain ignorant as to the true identity of the humble Aquila. There was doubtless a good reason for this.

The Prefect was however denied the opportunity of discussing scripture with the young Pharisee in Jerusalem. Due to his bold preaching of his newfound belief

in Jesus of Nazareth, Saul of Tarsus incurred the wrath of the local Jewish community. The Hellenistic Jews (with whom he had debated) hatched a plot to kill him. When Pilate learned of it (via Cassius Longinus) and informed Peter of their evil plans, several believers escorted the young man to Caesarea from whence he returned to the safety of his home town of Tarsus. The Prefect was not unduly surprised by the response of the former allies of Saul of Tarsus – they obviously now viewed him as a traitor as well as a blasphemer of their faith. He could readily see the supreme irony of the current situation – the witchhunter had suddenly become the hunted. The suffering of the young man on behalf of their Master had obviously already begun. Pilate felt genuine pity for the returned Prodigal Son of the Sanhedrin as his life would never be the same again. Nonetheless, through hardship and rejection, he would manage to achieve a glorious destiny that only a select few would attain.

Chapter 46:

Gentile Harvest

The following weeks were marked by both an absence of persecution and the steady growth of believers. The High Priest had again remained true to his word by evidently directing the Sanhedrin to ignore the brethren. It was truly a golden era for the brethren – although the Prefect sensed that it might well be the lull before the storm. Several weeks later, Peter excitedly informed Pilate how he had received a vision that directly led to the conversion of a Roman centurion based in Caesarea (named Cornelius). The disciples had always been led to believe that only Jews (rather than gentiles) could become followers of Jesus of Nazareth (who was himself raised as a Jew). They had considered the Prefect (because of his divinely-inspired wisdom), his wife (because of her prophetic vision) and the centurion (because of his miraculous healing) to be righteous gentiles (like the Babylonian King Nebuchadnezzar) who were specifically favoured by God and had been deliberately sent by Him to aid the growth of the Kingdom. Their visualization of the supernatural opening of the empty tomb and Pilate’s meeting with their resurrected Master strongly confirmed this belief. They were held in great esteem by the disciples and were considered as key of the Brethren whose opinions were greatly valued.

Nonetheless, the lead disciple was overjoyed that the body of believers would soon be swelled by the gentiles whose number far exceeded that of the Jews. The followers of Jesus of Nazareth would thereby be presented with the opportunity of fulfilling his final mandate – to actively go and to make disciples in all the nations by baptizing them in the name of the Father and of the Son and of the Holy Spirit and teaching them to obey their Master’s teachings. Now finally the Great Commission made perfect sense – their ministry would be severely restricted by only preaching to the Jews. Although the Prefect felt greatly honoured that he, his wife and his centurion were held in such high esteem by the disciples, he too was overjoyed that his colleagues would also receive the opportunity of learning the Truth and thereby hopefully be saved. He was also proud that one of his centurions was the first gentile to be itted to the brethren. He was well-acquainted with Cornelius and could readily confirm that he was a godly man who often gave generously to those in need. In fact, there

were several thoroughly decent and deeply caring officers whom Pilate personally knew who would undoubtedly be a credit to Jesus of Nazareth. He, however, realized that the legions had earned a fearsome reputation – largely due to the ruthlessly ambitious men who directed their activities from Rome and the often heartless men who led them to victory in battle. He was ashamed to it that he had been one of the latter whose reward for services rendered had been the Prefecture of Judaea.

Pilate asked Peter if he would be prepared to provide him with some further details regarding the nature of his vision and his resultant meeting with Cornelius. The lead disciple gently nodded his head and warmly smiled. It was about noon and he was feeling extremely hungry after praying on the roof of the house in which he was staying in Joppa. While he was busy preparing something to eat, he fell into a trance in which he saw heaven opened and something like a large sheet being let down to earth by its four corners. It contained all kinds of four-footed animals as well as reptiles and birds – creatures that Jews were forbidden to eat as they were categorized as being unclean. A voice (highly reminiscent of that of his Master) instructed him to get up, kill some of the animals and eat them. When Peter protested, stating that he had never eaten anything impure or unclean, the voice stated that the lead disciple must not call anything unclean that God had made clean. This vision was repeated three times before the sheet was taken back to heaven.

While the lead disciple was wondering about the meaning of the vision, men who had been sent by Cornelius to seek him had managed to find the house in which Peter was staying and had stopped at the gate. While the visitors were calling out his name, the Holy Spirit informed Peter that three men were looking for him. He must get up, go downstairs and not hesitate to go with them as He had sent them. When the lead disciple saw them, he informed them that he was the person they were seeking. When he enquired the reason for their visit, they replied that they had been sent by Cornelius the centurion who was a righteous and God-fearing man who was respected by all the Jews. A Holy angel had told him to request you to come to his house so that he (and his family) could hear what you have to say. After making preparations, Peter (together with some fellow believers from Joppa) set out the next day for Caesarea.

Upon entering Cornelius’ house the following day, the centurion met him and fell at his feet in reverence. A clearly embarrased Peter asked him to stand up as he was only a man himself. Upon noticing a large gathering of people in the house, the lead disciple informed them that it was against the law for a Jew to associate with or visit a gentile. However, God had shown him in a vision that he should not call anyone unclean or impure. This is why he came to them without any objection when summoned. After Cornelius had recalled his vision, Peter noted that God clearly does not show favouritism but accepts from every nation anyone who fears Him and does right. He then proclaimed the Good News about Jesus of Nazareth – including his resurrection and the Great Commission. While he was still talking, the Holy Spirit came upon the gentiles hearing his message – insofar as they started talking in tongues and praising God. Following this sign of Divine favour, Peter ordered them all to be baptised in the name of Jesus Christ. The Prefect was deeply touched by this and felt exceptionately honoured that he (like the eleven remaining disciples) had received a personal visitation from the very Son of God rather than just an angel (although he had also seen two of these mighty heavenly beings). He was also highly privileged to have been accepted into the inner sanctum of the brethren. Now the way had been officially opened for fellow Romans and Greeks to also become part of the currently exclusively Jewish group of believers.

VI

The Evangelist

Chapter 47:

Home Recall

The coming years were peaceful and were characterised by continued growth of the brethren (who were now called Christians – a term which was first used in Antioch). Pilate finally felt comfortable as Prefect of Judaea as his previously adversial relationship with the religious authorities had eventually matured to one of mutual acceptance. These halcyon days were abruptly terminated with the not unexpected news of the death of the elderly Caesar Tiberius and the accession of his successor Caesar Caligula. The long-feared recall to Rome (that was miraculously not forthcoming after the earlier execution of his erstwhile sponsor Lucius Sejanus) was not long delayed. Pilate was ordered to board a merchant ship bound for Rome in the company of Claudia Procula and Cassius Longinus (who was to effectively function as their guard for the duration of the voyage). The fact that his beloved wife was also required to undertake the journey was distinctly ominous. At best, they would obviously not return to Judaea. At worst, they might both fall victim to the imperial settling of old scores as it was customary for the new Caesar to purge many of the officials who were appointed by his predecessor – especially if they obtained their positions from disgraced senior office-bearers. As the executed Sejanus would most definitely be considered as an enemy by Caesar Caligula, all his proteges (of which the Prefect was one) would face his inevitable wrath.

Nonetheless, Pilate ed the words of his Master who prophesized his summons to Rome but stated that he would reach there but live in a distant city. These words seemingly predicted a shipwreck which he would clearly survive. He earnestly hoped (and prayed) that his beloved wife and loyal centurion would also be saved. Otherwise, his remaining life would be completely empty and devoid of happiness– something which would surely markedly impair his ability to help his Master’s greatest disciple (most likely to be Saul of Tarsus) to spread the Good News to people who still believed in the false Roman and Greek gods. He was, however, greatly reassured that Claudia Procula had also been exceptionally honoured to have personally seen the resurrected Jesus of Nazareth as well as the two mighty angels at the opening of the empty tomb. She had also played an extremely active role within the brethren. Likewise, Cassius Longinus

had received a miraculous healing of his poor vision – surely he would be permitted to derive benefit from this act of grace for a considerably longer period of time.

Less than a week later, the Prefect (in the company of his beloved wife and his loyal centurion) expectantly boarded the impressively large merchant ship that was supposed to take them to Myrna en route to Rome for their audience with Caesar Caligula. As Pilate had previously informed Cassius Longinus of the details of his visitation by Jesus of Nazareth, they all were well aware of the potentially ill-feted trip that lay ahead of them. Yet there was nothing further that they could reasonably do in order to prevent the inevitable forthcoming disaster. Pilate would sorely miss Judaea (particularly the Holy City of Jerusalem) as he had miraculously found meaning in his previously empty life in this seemingly backward province. He would never again see fit to either adversely judge or dismissively reject anything by its seemingly humble appearance.

He originally desired an appointment in one of the more sought after Italian or Greek provinces in preference to this cultural backwater located at the far edge of the Roman Empire. There he would have enjoyed the sophisticated (but heathen) company of learned men who would have challenged his keen intellect with their philosophical arguments. Instead, he had met the very Son of God (in the guise of a humble carpenter) who had introduced his receptive mind to the Truth and thereby saved him from eternal hell. This was truly priceless and worth infinitely more than the ultimately empty conceits of all the most learned philosophers in the world. The Prefect had also found genuine friendship and fellowship within the brethren. He also greatly ired and loved the disciples Peter and John as brothers – whom he realized that he would likely never see again on this earth. Therefore, he was genuinely emotional as he viewed the receding coastline of Caesarea for (presumably) the last time. The deep sense of loss within his soul was all too palpable.

Chapter 48:

Celestial Escape

The merchant ship labourously followed the coastline of the Asian province for a day before initially docking at the bustling port of Sidon for several hours in order to discharge some of its cargo before proceding for several more days along the rugged coast of Cilicia with further berthings at the smaller ports of Seleucia and Tarsus. The Prefect dearly wished that they had been afforded sufficient time to be readily able to seek and find Saul (who was still resident in his town of birth). Nonetheless, Pilate consoled himself with the sure knowledge that he would eventually be provided with the opportunity of working with the future great disciple. He realized that this would represent a singular honour and cherished this prospect. After a further lengthy voyage along the remaining equally rugged Cilician, Pamphylianand Lycian coastlines, they finally arrived at Myra in Lycia.*²

The Prefect, his wife and the centurion disembarked with much relief to finally feel solid ground (rather than an undulating deck) under their feet. The seas had been exceptionally rough due to the strong autumnal westerly wind that had remorselessly buffeted the ship throughout its lengthy journey. On several occassions, Pilate had pondered whether the prophesized shipwreck would overcome them quite so early in their journey to Rome. Cassius Longinus was duly tasked with finding them another boat that was bound for Italy as their merchant ship had now reached its home port. As a matter of courtesy, the Prefect, his wife and the centurion were invited to stay at the palace of the local governor (who was somewhat conveniently absent on official duty) until they were schedulled to depart on the next leg of their protracted journey to Rome.

Following exhaustive enquiries, Cassius Longinus finally managed to obtain them age on another equally impressive merchant ship that was scheduled to make a lengthy call at the teeming metropolis of Athens – the cultural centre of the Roman Empire. It would then continue to Puteoli (the final port of call en route to Rome) via the ports of Syracuse and Rhegium. Pilate wondered whether

they would be afforded the opportunity of enjoying some Greek culture before the anticipated maritine disaster that inevitably awaited them. He sincerely hoped that he might somehow be able to avail himself of this much-desired intellectual stimulation. Nonethess, his Master had already provided him with the ultimate source of spiritual nourishment. However, it would be a truly interesting prospect to discuss his newfound beliefs with some of the more erudite Greek philosophers. It would surely be extremely valuable to the Kingdom for him to somehow convince some of these influential academics that Jesus of Nazareth (and not the pantheon of gods) represented the Way, the Truth and the Life.

After a leasurely and luxurious six-day hiatus, the Prefect, his wife and the centurion resumed their interrupted journey bound for Athens. During the lengthy and tempestuous voyage along the Lycian coast and across the Aegean Sea, they ed several islands including Rhodes and Cnidus. Pilate again had good reason to ponder whether the besieged ship would survive the mountainous waves of the open sea. Nonetheless, the storm damaged vessel made landfall at the bustling port of Piraeus, southwest of the city centre. Once again, the thoroughly weary party of three disembarked with much relief as this leg of their journey had been even more taxing than the earlier trip to Myra. For the second time, they were invited to stay at the palace of the local governor (who was again absent on official duty). It would therefore seem likely that the new Caesar Caligula had ordered all the remaining governors to conduct in situ inspections of all the major facilities located in their provinces. This detailed audit (focussing on the effectiveness of key military structures) boded surprisingly well for the reign of the new Emperor who already had many detractors. The palace (being located in such a prestigious city) was far more lavish than those in either Caesarea or Myra. No doubt the absent governor of Achaea (unlike his colleague in Judaea) was held in high personal esteem in Rome as this was a highly sought after position.

After a lavish Grecian meal, Pilate and Claudia Procula were escorted to their opulent guest suite. As they were about to retire for the night, a mighty angel suddenly appeared to them and declared:

“Greetings Pontius Pilate and Claudia Procula. At first light, you must leave Athens in the company of Cassius Longinus. Inform the Head of the Palace Household that you intend visiting relatives residing to the north of the city and will be absent for a few days. Instead, you will assume your earlier Judaean disguises and head to the habour at Piraeus. There you will find a merchant ship headed for Corinth. Offer the captain three denarii for your fare and he will willingly take you there. Once in Corinth, you will purchase a house near the harbour of Lechaeum to the west of the city. After twelve years you will move to a house near the harbour of Cenchreae to the east of the city. Later that same year you will meet Saul of Tarsus (now referred to as the disciple Paul). Inform him that you are Aquila and Priscilla recently expelled from Rome. You will accommodate him in your house for eighteen months. In this time, you will assist him in establishing a community of believers in Corinth. Subsequent to this, you will accompany him on several lengthy journeys – including a trip to Rome. Do not be afraid – you will live most meaningful lives and spread the Good News to many people.”

After completing his authoritative announcement (which not only fulfilled but also expanded upon the earlier prophetic message delivered to them by their Master), the celestial being disappeared. The stunned Prefect and his wife stared at each other, awestruck by this latest Divine revelation. So there would be no need for a shipwreck to ensure that they would not reach Rome for their intended audience with Caesar Caligula. They would instead be subject to a celestiallyinspired escape from the heart of Athens. So Corinth (situated within the established Grecian territories) would be their new home after Caesarea and Jerusalem (located within the relatively primitive Judaean region). Pilate was overjoyed that he had so willingly (somewhat against his prior convictions) followed Peter’s advice to be merciful to the young firebrand with whom he was destined to be so closely associated. Paul would never know the former Prefect’s true identity and how he potentially owed his life to his new co-worker in Jesus of Nazareth.

Perhaps it was appropriate that he would shortly extinguish his prominent

Roman persona and replace it with that of a humble Jewish man. As a Christian, he now implicitly believed in the Tanakh as the infallible word of the Jewish God of justice and love – especially the references predicting the earthly apperance of a Messiah. He had diligently studied its content and was wellacquainted with the important spiritual lessons and historical events contained within it. Pilate realized that the Israelites had prospered when they had been obedient to their God and had been severely punished when they failed to follow His Divine mandate. Regrettably for them, these stubborn and stiff-necked people had all too often been inclined to forget this lesson. Their behaviour towards his Master during the course of his trial had been a further tragic example of this disobedient behaviour. The Prefect therefore felt sufficiently confident of his ability to effectively debate scripture with the local religious authorities. Indeed, he greatly looked forward to receiving this opportunity.

*² This is a partial recreation of Paul’s journey to Rome vividly described in Acts Chapter 27 (especially versus 2 to 5).

Chapter 49:

New Beginning

After a fitful night’s sleep, Pilate and Claudia Procula arose to meet the day that would mark a new beginning in their lives. They donned their humble disguises under their formal garments and duly informed the Head of the Palace Household of their plans. After eating a hearty Grecian breakfast, they gratefully accepted his offer of a state carriage in which to undertake their proposed trip and sought Cassius Longinus (clad in civilian attire) to accompany them as their driver. Courtesy of an earlier military placement, the centurion possessed a good working knowledge of the layout of Athens and its surrounds. After departing the city via the main northern thoroughfare, they traversed a smaller roadway leading south west to the harbour at Piraeus. Near the port, Cassius Longinus stopped the carriage to enable the Prefect and his wife to remove their ornate Roman clothes and discard them in the surrounding bushes. They returned clad in their previously concealed peasant attire.

Pilate duly noted that they were all now equal not only in God’s eyes but also in earthly rank. The centurion was no longer his subordinate but rather a highly valued companion and friend. He warmly embraced Cassius Longinus and profusely thanked him for his years of loyal service. It had been a great privilege to be associated with such a trusted and industrious colleague. The emotional centurion repeatedly blinked in an attempt to conceal the tears that were welling up in his pale blue eyes. He gently bowed to his former commander and emphatically stated that (no matter what their respective personal circumstances might become) the former Prefect would always remain his deeply revered leader. He would continue (until death) to serve Pilate to the very best of his ability in whatever capacity he could. He would, thereby, also be actively serving their new Master who lovingly restored his failing vision – possibly to enable him to better assist his leader. The former Prefect slowly nodded his head in grateful acknowledgement of the sacrifice that this truly wonderful man was prepared to make on his (and their Master’s) behalf. He could not have hoped to have a better friend and assistant to accompany him and his beloved wife on their uncertain journey ahead.

Once at Piraeus, Pilate felt mysteriously drawn to a small merchant ship moored at the far end of the harbour. He amiably approached the owner and politely enquired of him whether he was bound for Corinth. When the somewhat surprised middle-aged man replied in the affirmative, the former Prefect duly offered him the sum of three denarii for their age. The owner joyously proclaimed that the gods had been exceedingly good to him as he urgently required this sum in order to purchase some much-needed supplies for the voyage. He most apologetically noted that his ship was not properly equipped to handle paying engers but stated that he would make a plan to ensure their personal comfort for the duration of the short voyage. They could now leave within the hour and should arrive early the next morning at their intended destination. Pilate smiled and thanked the owner for his efforts as the rest of the party clambered aboard his vessel.

The former Prefect was amazed at the elegance of their seemingly impractical escape from Athens. The official carriage was entrusted to the care of a farrier residing on the outskirt of the harbour after one of the horses mysteriously developed a problem with one of its hoofs which would need to be reshod. Cassius Longinus had (upon Pilate’s instruction) arranged to return later in the day to collect the official carriage and its two horses from the busy farrier. By the time their absence had finally been noted, their journey would be well under way. In addition (even in the unlikely event of an escape being suspected), a more distant destination would be considered as the short trip between Athens and Corinth was invariably conducted by land. Therefore, their escape was perfect as no one would ever consider their intended point of disembarkation as a valid destination. The former Prefect realized that he was now a fugitive from Roman justice and marvelled at the wisdom of his God.

After an uneventful and comparatively calm voyage, Pilate, Claudia Procula and Cassius Longinus arrived at the harbour of Cenchreae to the east of the city. Before disembarking, they thanked the owner of the ship for his courteous hospitality and wished him well for the days ahead. The former Prefect purchased a plain carriage from a willing dockside merchant in order to more

comfortably undertake the cross-city odyssey to Lechaeum located to the west of the city. He fully realized that frugality would now be required since he had managed to access only a comparatively small amount of money prior to his precipitant exit from Judaea. In the extremely limited time available to them, he and his wife had managed to carefully conceal these coins within their new peasant clothing. This restricted capital should nonetheless prove sufficient for him to be able to purchase a humble abode within Lechaeum. Courtesy of his earlier Grecian military placement, the former centurion was able to fairly easily navigate their carriage to the western side of the city.

Once again, Pilate felt mysteriously drawn to a small unpretentious house situated within a cosy neighbourhood near to the harbour. He cautiously approached the front entrance just as an elderly man exited from it. He politely greeted the owner and gently enquired whether his house might possibly be for sale. Yet again, the owner joyously proclaimed that the gods had been exceedingly good to him as he urgently needed to sell his home to be able to live with his youngest son in Athens. He would therefore be prepared to accept any reasonable offer from his most welcome visitors who could relieve him of a longstanding problem. The former Prefect felt completely assured that he was now standing outside his future abode for the next four years of his life. Twice (within a twenty four hour period) he had been mysteriously directed to desperate people who were able to joyously fulfil the angelic prophesy. After a short and amiable negotiation, a highly advantageous deal was struck. The delighted owner stated that he could vacate the near-empty house within a couple of days. In the interim, the party of three could stay at the local inn as his honoured and esteemed guests.

Chapter 50:

Intervening Years

The three former residents of Judaea rapidly settled into their peaceful new neighbourhood which proved to be somewhat of a Jewish enclave. In accordance with the earlier angelic directive, Pilate and Claudia Procula were now known as Aquila and Priscilla who had voluntarily relocated to Corinth from Rome (as the expulsion of Jews was still four years in coming). On the other hand, Cassius Longinus retained his first name and was introduced to everyone as Priscilla’s younger brother who had recently won his discharge from his legion. This deceit would serve to explain not only his obvious military skills (which might be used to good effect) but also his reason for residing with the couple. In order to earn some much-needed income, Pilate decided to utilize the tent making skill he had been forced to acquire in his youth during his early army career. He had detested this tedious practice in exactitude and had considered it to be a complete waste of his time. In those now far distant days, he could never have dreamt that this much-needed skill would eventually serve to sustain him and his future wife through a singularly interesting and challenging phase of their life. Claudia Procula (who had always displayed advanced needle-working abilities) found a natural aptitude in tent making after carefully watching her husband at work. The former centurion was constantly busy repairing broken equipment as he had often been entrusted with this important task in the army. His diligence and mechanical propensity were always in demand – especially on the ships at the adjacent harbour.

The former Prefect and his well-read wife regularly attended the local synagogue. Their extensive knowledge of the Tanakh combined with their indepth understanding of even the most sophisticated scriptural nuances soon won the great iration of the local religious authorities. Pilate particularly enjoyed discussing complex subjects with the learned rabbi – especially obscure references that could be considered as remotely Messianic in nature. He firmly believed in the proverb that iron sharpens iron and was determined to learn as much as he could about Messianic scripture before the arrival of the mighty evangelist Paul. He would see to it that he was optimally prepared to assist the former Pharisee in spreading the Good News to as many people as possible. This

was his newfound ion that already made his life infinitely more meaningful than it had ever been before. His life was now driven by this God-given purpose. He was no longer concerned with the pursuit of earthly glory – something that had blighted much of his earlier existence. He now realized the complete irrelevance of all these transient earthly rewards that could not be taken beyond the grave to eternity.

The former Prefect was amazed at the extent of his spiritual transformation within the space of a few short years. Despite hard manual work and the absence of luxuries to which he had become accustomed, he felt totally at peace. He whimsically wondered whether the relevant authorities had even bothered to investigate the circumstances around his mysterious disappearance en route to Rome. He strongly suspected that they had not as they would most likely have considered it to have been highly fortuitous since it relieved them of the odious responsibility of arranging a contrived trial. Nonetheless, Marcus Pontius Pilate, Claudia Procula and Cassius Longinus were all effectively dead to the Empire as they would never again bear the names by which they had formerly been known.

After twelve harmonious years, the former Prefect, his wife and his former centurion duly completed another divinely-inspired move to a similar small unpretentious house situated near to the harbour of Cenchreae to the east of the city.*³ This time (again in accordance with the earlier angelic directive) they stated to their new neighbours that they had recently been expelled from Rome by Caesar Claudius. Despite their change of location, Pilate and Claudia Procula managed to retain their loyal customers while expanding their client base. Likewise, Cassius Longinus now repaired broken equipment on ships moored within both of the city harbours. The former Prefect still found sufficient time to continue engaging the local rabbi in deep theological debates which challenged both of their not inconsiderable intellects.

Pilate was deeply content despite the fact that his life was effectively on hold while he patiently awaited the arrival of Paul. He wondered how the former young firebrand had changed over the intervening years as he was by now

decidedly middle-aged. Likewise, the early middle-aged Prefect now found himself in late middle age. In truth, his former privileged life was becoming an ever more distant blur. He found it increasingly difficult to comprehend that he had once exercised complete control over life and death – that he had once condemned the very Son of God to death. He rationalized this deplorable act by attributing it to his former self (Marcus Pontius Pilate) while acknowledging that his new self (Aquila) would be incapable of such injustice. This intellectual conceit seemed to appease his conscience – despite the fact that he fully knew that he had long been forgiven of this grievous sin by his Master.

*³ The date of the expulsion of Jews from Rome during the reign of Claudius could have taken place during either his first regnal year (AD 41) or during his ninth regnal year (AD 49). The latter date has been chosen here.

Chapter 51:

Anonymous Reunion

Later in the year of the move to Cenchreae, the former Prefect received a longexpected and most welcome visitor – an intense middle-aged man who cordially introduced himself as a fellow tent maker from Tarsus named Paul. He had recently arrived from Athens where he had spent time preaching to the gentiles and was urgently seeking accomodation in Corinth. Pilate noted with much concern how the intervening years had not been overly kind to the once youthful Pharisee. He then ed that the resurrected Jesus of Nazareth had stated that the former Prefect would be greatly surprised when he again met his greatest disciple. Pilate now sadly realized that it was not the identity of the disciple but rather his altered appearance that would stun him. Nonetheless, the prematurely aged Paul still possessed the same singularly intense eyes that seemed to unnervingly bore into Pilate’s very soul. He had evidently already suffered greatly for his Master’s Holy name in accordance with the prophetic words of Jesus of Nazareth uttered so many years ago to a cowering Ananias in Damascus.

Yet the former Prefect implicitly knew that the righteously zealous but physically scarred great disciple (like him) held no regrets and would (again like him) most willingly continue to fervently serve his newfound faith irrespective of the great cost involved. This devotion was undoubtedly the result of their close personal encounters with the resurrected Jesus of Nazareth. On the one hand, Saul of Tarsus had to be temporarily physically blinded in order to overcome his underlying spiritual blindness while, on the other hand, Pilate had required independent confirmation of a living Christ in order to satisfy the underlying demands of his overly rational mind. Obviously the firebrand Pharisee had required a more physically intense conversion while gentle persuasion had proved sufficient for the former Prefect (who held the advantage of previously meeting the humble carpenter who succeeded inplanting the seed of faith within his enquiring mind).

Pilate gently smiled at his honoured guest and warmly embraced him prior to unreservedly offering him free accommodation in his humble abode for as long as he desired. The former Prefect intuitively sensed that this long-predicted development would mark the true beginning of his definitive religious instruction. His complex theological debates with the learned rabbi at the synagogue had prepared him well for this exciting next phase in his life. As if preordained by their Master, Pilate’s highly knowledgeable spiritual mentor for over a decade departed for Judaea shortly before the arrival of the great disciple. His replacement (while thoroughly capable and highly accommodating) was not nearly as erudite as his predecessor. He was highly impressed with Paul’s credentials as a former trainee under the highly respected Gamaliel and therefore actively encouraged him to preach within the synagogue.

The great disciple made maximum use of this unexpected opportunity to share the Good News on every Sabbath with the local Jews. Following the arrival of his fellow disciples Silas and Timothy from Macedonia, he testified with increased zeal that Jesus of Nazareth was their Messiah. When the Jews opposed him and became abusive, Paul angrily shook his clothes in protest and announced that he would in future restrict himself to teaching the more receptive and appreciative gentiles. Nonetheless, the new rabbi (named Crispus) and his entire household elected to leave the synagogue and follow the great disciple. The community of believers within Corinth steadily grew as Paul fearlessly preached from the house of a believer (named Titius Justus) located next door to the Jewish house of worship.

These were indeed heady days for the former Prefect as he felt truly exhilarated by the singularly challenging conversations he conducted with his fellow tent maker while they painstakingly plied their trade. In the company of Claudia Procula, they discussed several topics that meaningfully expanded upon the scope of the teachings of their Master. These included how the resurrection ensured that all believers would inherit eternal life, justification of believers through the forgiveness of sins, the undeserved beauty of grace and the power of faith. Paul often expressed his deep iration of the extensive depth of Pilate’s scriptural knowledge and his total astonishment at his host’s penetrating discernment regarding key theological concepts with which he was still

struggling. These divinely inspired insights imparted by the former Prefect were exceptionally informative to him and would most definitely serve him in good stead for the future.

The great disciple thereafter actively encouraged Pilate and his wife (under their pseudonyms of Aquila and Priscilla) to become actively involved in the activities of the new assembly of believers. They both most willingly encouraged and strengthened the faith of their fellow Christians – especially those who required further explanation of the key concepts of grace and faith (which were totally foreign to the polytheistic beliefs of the Greek gentiles). Indeed, they had been equally hidden from the former Prefect for much of his life until his fateful encounter with Jesus of Nazareth. He could therefore more easily comprehend their intellectual difficulty in appreciating that the all-powerful Jewish God of justice and love (unlike any of their patently false pantheon of gods) cared deeply about their welfare and happiness – enough to sacrifice His only Son on their behalf so that any of them who believed in him would inherit eternal life. Pilate was filled with great joy whenever either he or Claudia Procula succeeded in crossing this mental divide which prevented gentiles from appreciating the profound love their Creator felt for them.

Chapter 52:

Ephesus Mission

As Paul’s most convivial sojourn with Pilate, Claudia Procula and Cassius Longinus approached the prophetic eighteen month mark, he informed his hosts that he was planning to undertake a missionary trip to Syria. He enthusiastically invited the former Prefect and his wife to accompany him on the initial stage of his voyage to Ephesus while the former centurion would remain behind to take care of their house in their absence. There they would establish a community of believers who would be strengthened, encouraged and instructed by his most learned co-workers in Christ Jesus for the six months following his departure. This invitation represented the ultimate honour for Pilate and marked his unreserved acceptance as an evangelist by the great disciple. It also served to yet further fulfil the prophesy he had received so many years ago from the resurrected Jesus of Nazareth. Following feverish preparations for their journey, within a week the trio formerly took leave of their assembly of believers and set sail for Ephesus.

After an uneventful voyage across the Aegean Sea they disembarked at the thriving city of Ephesus which was dominated by the mighty temple dedicated to the goddess Artemis which had long been described as one of the Seven Wonders of the World. The former Prefect could not help being impressed by the beauty and sheer magnitude of this imposing structure but inwardly lamented the inescapable fact that (despite its undoubted architectural magnificence) it served merely as a venue for pagan polytheistic worship. He yet again marvelled at the singular grace that had been bestowed upon him (as a thoroughly undeserving sinner) by the man he had condemned to be crucified. As a result of this, he had learned the singular importance attached to living a life that was characterised by the four cardinal virtues of prudence, temperance, courage and justice. On the other hand, Pilate could easily imagine the debauched practices that were undertaken within the walls of this spectacular edifice dedicated to the goddess of love. The adherents of Artemis would not be remotely familiar with the concept of temperance and would thereby likely display a distinct lack of prudence. He immediately realized that even the great disciple would struggle to release these people from the bondage of their fleshly desires that were so

liberally satiated in the mighty temple.

Despite the former Prefect’s grave misgivings, the trio were able to convert a large number of gentiles into becoming followers of Jesus of Nazareth while Paul enjoyed considerable success with his preaching to the Jews. In fact, the new converts begged the great disciple to stay longer but he was adamant that he needed to reach Jerusalem as soon as possible in order to complete the sacred vow that he had previously undertaken in Cenchreae. As planned, Pilate and Claudia Procula were left behind to minister to the new believers. This was a task that they both greatly enjoyed and one with which the former Prefect was somewhat familiar – albeit in a totally different context when exhorting his often weary soldiers to heroic acts of valour. However, he fully realized that it would require similarly heroic acts of self-restraint for many of the new converts to continue to abstain from the debauched lifestyle that characterised their city. It would require immense willpower for them to deny themselves the pleasures of the flesh to which they had grown accustomed over the years. Both he and his wife actively ed and encouraged their charges through this demanding adjustment process. There were surprisingly few reversions throughout the early months – a fact that bore elegant testimony to the pursuasive power of Pilate and Claudia Procula.

The most interesting and rewarding experience during their early stay occurred approximately three months after Paul’s departure for Syria. A highly eloquent and obviously learned Jew named Apollos had arrived at Ephesus from Alexandria and began to preach boldly in the synagogue about Jesus of Nazareth. Although clearly full of fervour, it was apparent to the former Prefect and his wife that this gifted orator lacked vital information regarding their Master. Apollos was aware of his baptism by John but seemed unacquainted with much of his earthly ministry as well as his death, burial and resurrection and how these important events were in direct fulfillment of Messianic prophesy. They amicably invited him for supper at their home and carefully explained to him the spiritual significance of each of these episodes in the life of Jesus of Nazareth. The unrestrained joy with which he received this key missing information was contagious as Pilate and Claudia Procula were equally elated by this divinely-mediated experience.

Apollos soon felt convicted to perform missionary work in Achaia amongst the Jews. The former Prefect (in conjunction with senior of the brethren) wrote a glowing letter of introduction to their fellow believers urging them to honourably receive Apollos as a learned disciple. Immediately prior to their planned return to Ephesus, Pilate and Claudia Procula received highly complimentary reports from Achaia regarding the teaching prowess of their instructee. It had been a hugely rewarding experience for the former Prefect to have so successfully ed the evangelical torch to such a powerful and gifted preacher who would undoubtedly spread the Good News to many more people. He realized that this multiplier effect was essential for the fulfillment of the Great Commission.

As Pilate and Claudia Procula were making final arrangements for their longanticipated return to Corinth, they received an urgent message from the great disciple requesting them to prolong their sojourn in Ephesus as he was already en route to them in the city. Buoyed by their success with Apollos and comforted by an ever-growing circle of loyal friends, they most readily agreed as they realized that Ephesus had effectively replaced Corinth as their definitive home. Pilate sadly reflected upon the uncomfortable fact that they had never enjoyed the pleasure of true friendship while he served within the army and threafter the istration. There was always a very real risk in drawing too close to someone who could one day become a competitor or even an enemy. Roman politics was renowned for being intricate and (above all) devious in nature. His inevitable downfall associated with the death of Caesar Tiberius was a case in point. The former Prefect had therefore never even considered sharing his innermost thoughts and seeking much-needed advice from anyone other than his beloved and astute wife. She had been the only constant in his adult life whom he implicitly trusted. She had always provided him with sage advice and had always been willing to accompany him on his official duties. He smiled inwardly as he joyously realized that his wife was still his loyal and faithful companion – although both he and Claudia Procula could now comfortably share their problems with several of their close-knit community of believers.

Chapter 53:

Corinthian Regression

Pilate wrote a brief note to Cassius Longinus informing him of their altered plan to indefinitely lengthen their stay in Ephesus. He also requested a short update regarding key issues affecting of the Corinthian assembly. While awaiting a reply from the former centurion and the arrival of Paul, the former Prefect and his wife continued to dispense the type of encouragement and that they were so adept at providing. The disturbing reply of Cassius Longinus preceeded the arrival of the great disciple by a week. In his report, the former centurion noted with regret that the past year had been characterised by an element of backsliding amongst some of the younger and less mature believers. He mentioned a particularly distressing case where a young man had been openly intimate with his youthful stepmother. The elders (including Cassius Longinus) had repeatedly tried to impress the sinfulness of such behaviour to the seemingly unrepentent miscreant who merely noted that such behaviour was rife throughout Corinth. Upon further questioning, the young man intimated that several of his fellow believers were equally guilty of sexual immorality. The elders therefore felt distinctly uneasy at the prospect of actively excluding him alone from the community of believers – although they firmly believed that this would ultimately prove necessary in order to avoid possible divisions within the assembly.

Pilate visibly winced at the receipt of this news as he found it hard to accept that some of his fellow believers had regressed so badly in so short a time. The great disciple himself had been in their midst and had personally instructed them for eighteen months. Their knowledge and faith should have been firmly establised over such a lengthy period of mentorship. Although Corinth was a large city, it did not possess the Temple of Artemis which represented a very real distraction to his considerably younger and less well-trained community of believers. This was a singularly disappointing development – although the former Prefect realized that such setbacks must be viewed as challenges that could be overcome through prayer, petition and faith. He sensed that it would require a prolonged and sustained effort to remedy the situation.

Within a week, Pilate and Claudia Procula were joyously reunited with an clearly fatigued and evermore aged Paul who had undertaken the arduous overland trip from Antioch to Ephesus via Lystra. After treating him to a lavish meal, the former Prefect gently informed the great disciple of the disturbing content contained within the report he had recently received from Corinth. Paul’s distress at hearing this news was so great that he violently tore his already tattered robe and wearily held his head in his hands as he quietly wept. Pilate gently comforted his utterly disconsolate mentor and quietly suggested that he write a strongly-worded letter to the believers in which he lovingly but powerfully berated them for their unseemly departure from his teachings. It was seemingly time for the great disciple to crack the whip with an imioned appeal for his fallen followers to return to their former spiritually pleasing ways. Paul slowly raised his head and smiled warmly at his fellow disciple. With the active assistance of the former Prefect, he would compose a lengthy epistle to appropriately address the underlying causes of this unfortunate malaise currently affecting the Corinthian assembly.

Over the following days, Pilate and the great disciple thoroughly discussed each of the separate issues involved and how they should be addressed. They both felt the guiding, comforting and inspiring presence of the Holy Spirit which caused their thought processes to reach sublime heights. Once the resultant epic sixteen chapter letter had been completed, Paul entrusted one of the local elders to personally deliver it to one of their colleagues at the Corinth assembly. The former Prefect also addressed a brief note to Cassius Longinus requesting periodic regarding the effect of the epistle upon the spiritual condition of the errant believers. As the great disciple was rightly revered by the community of believers, his stirring words carried much weight – insofar as the former centurion reported a dramatic improvement in the spiritual condition of the fallen brethren. Sadly, subsequent recorded this resurgence as being temporary in nature only to be followed by another slow but steady regression. Therefore further more drastic remedial action would be required to reverse this decidedly unhealthy trend. Perhaps this might include a personal visitation by their esteemed founder in order to rally the flagging morale of the troops who were currently involved in a major spiritual battle with the forces of darkness. This was a merciless battle where no quarter was being given and no prisoners

were being taken. Only the toughest Christian soldier would survive this sustained onslaught from Satan and his minions.

Chapter 54:

Corinth Revisited

As previously occurred in Corinth, Paul was yet again abused and publicly maligned by obstinate Jews after boldly preaching for three months about the Kingdom of God in the synagogue. He subsequently conducted daily discussions with his disciples in the lecture hall of Tyrannus. He ironically noted to Pilate that he had now become accustomed to such hostility from certain of his former religion. After all, he had once been one of them. Their foolish attempts at impeding the dissemination of the Good News were ultimately doomed to failure. On at least one occasion, this blatant Jewish antagonism was accompanied by cynical opportunism when the seven sons of Sceva (a Jewish chief priest) misguidedly attempted to drive out demons in the name of the Lord Jesus in whom they clearly did not believe. The evil spirit dwelling within a demon-possessed man led its host to violently attack and overwhelm all seven of them. They were fortunate to be able to escape from the man’s house naked and bleeding.

The former Prefect considered the traumatic (for the seven sons of Sceva) outcome to represent a potent warning to such people who wished to misuse the Holy name of Jesus of Nazareth for their own benefit. In his eyes, they were extremely fortunate not to have been summarily struck dead for their intentionally blasphemous behaviour – the Tanakh contained several examples of offenders who were subjected to this Divine punishment. At least their unfortunate fate served to literally place the fear of God (via his beloved Son) into both the Jews and the gentiles living in Ephesus. Therefore, the thoroughly unwholesome actions of these cynical opportunistics had served to greatly advance the cause of the Kingdom. God did indeed work in mysterious ways .

After eighteen months in Ephesus and following further adverse reports received from Apollos, Paul somewhat reluctantly decided to pay a personal visit to the increasingly renegade community of believers in Corinth. He knew that this would not be an especially pleasant experience as he would be required to

severely onish several people whom he had previously considered as close and reliable friends. Nonetheless, these heavily regressing brothers and sisters in Christ Jesus would hopefully greatly benefit from his painful visit. The great disciple cordially invited the former Prefect and his wife to accompany him as they were greatly respected as cofounders of the assembly. He also truly felt that three voices crying out in the spiritual wilderness would be considerably more effective than one.

Pilate and Claudia Procula immediately agreed to assist Paul in his quest to restore order within the troubled community. They also longed to meet the everloyal Cassius Longinus whom they had not seen for over two years. During their lengthy stays in the Corinthian ports of Lechaeum and Cenchreae, he had become like a brother to the former Prefect and his wife. In their absence, his faith had remained unwaivering and commendably strong, despite the backsliding that had surrounded him. After a largely uneventful voyage, the great disciple and his two willing assistants were warmly welcomed at the bustling dockside by the former centurion who appeared to be deeply troubled by the disturbing events affecting the community of believers.

The party headed directly to the house of Titius Justus (located next door to the synagogue) to meet with the elders. Most of these hand-picked believers had remainded true to the faith but were seemingly powerless to stem the growing regression that was occurring within their assembly. They were clearly acutely embarrased by the stated reason for Paul’s somewhat precipitant return visit to their city. The tone of the gathering was highly constructive as the great disciple earnestly sought to secure full reconciliation with his anointed team of leaders. After a prolonged debate aimed at addressing each of the underlying causes of the malaise currently affecting the Corinthian assembly, the spiritually reinvigorated group joyously sang and prayed together. It had been agreed that Paul would have to address the believers in an uncharacteristically harsh tone in order to unequivocally convey to them the seriousness of the situation. Following this, the great disciple would remain at Corinth for several weeks in order to not only reinforce his painful message but also to promote spiritual regrowth. Pilate and Claudia Procula(who were still held in great esteem) would actively assist him with this key restorative process. The elders would regularly

(via Cassius Longinus) forward detailed reports to Ephesus regarding the spiritual welfare of the assembly.

As expected, the initial meeting with the regressing community of believers was indeed somewhat traumatic. As promised, Paul did adopt an uncharacteristically harsh tone for the entire duration of his lengthy address. The former Prefect caught glimpses of the younger firebrand who once zealously persecuted followers of Jesus of Nazareth. In this case, he was valliantly fighting for their immortal souls by violently wrestling with Satan. There was a deep sense of love (for both his struggling fellow believers and his beloved Master) underpinning his unrelentingly sharp criticism of their unrepentently sinful behaviour. The great disciple steadfastly refused to desert his waivering flock and was determined to restore them to their former unsullied spiritual condition. Pilate was singularly impressed with Paul’s exceptional ion, commitment and eloquence which were surely the product of the Holy Spirit. The former Prefect noted how the entire assembly were held in rapt attention by the power of the great disciple’s oratory. This was indeed a most promising sign – but Pilate realized that there would still remain a dire need for further long-term restorative work involving intensive and encouragement of all the believers who were at a greater risk of spiritual regression. He wondered (with some concern) whether this still comparatively small assembly would possess the human resources to manage such an undertaking.

There was stunned silence when Paul eventually completed his monumental diatribe against the evils affecting the Corinthian community of believers. Several of the women were openly weeping while many of the men wore dazed expressions. The only previous times that the former Prefect had viewed such scenes of complete psychological devastation were during and after the looting and sacking of captured cities. The clearly dazed of the assembly appeared lost and totally oblivious to their familiar surroundings. Their thoroughly unrighteous behaviour had been painfully exposed by the great disciple. They could no longer pretend to hide their sins as if they did not exist. The naked truth (in all its manifest unpleasantness) had now been laid bare for everyone to see. Pilate derived no joy from observing this profound outpouring of grief but realized that it formed an essential part of the repentance of sins. It

was far better that these people now briefly suffered on earth rather than have to spend eternity in hell for not repenting their not inconsiderable transgressions. The former Prefect had severely repented his grievous sin against his Master and (as a direct consequence thereof) had not only been personally forgiven by the Son of God but also entrusted to fulfill an important role in helping to spread the Good News. He fervently hoped (and prayed) that these errant believers would soon also be the recipients of such amazing mercy and grace.

Paul subsequently expressed his concern that he might have been overly harsh in his criticism of the assembly. Pilate gently shook his head and stated that one must occassionally seem cruel to ultimately be kind. He was quite sure that many of the regressing brethren would have been abruptly shaken out of their moral torpitude by his deeply inspiring words. The great disciple smiled warmly at his valued co-worker in Christ Jesus. Over the following month, the three visitors from Ephesus provided extensive encouragement and aimed at actively rebuilding the shattered faith of the Corinthians. Loving words of comfort were now the order of the day. Tenderness and kindness replaced the earlier harsh criticism. A wondrous spiritual renewal came upon the formerly troubled community of believers as the teachings of Jesus of Nazareth were once again shared with them. This visible transformation was a truly uplifting experience for the former Prefect. He could sense the presence of the Holy Spirit who was actively guiding the process. At the conclusion of their stay, he knew that their initially painful visit had achieved much and had succeeded in reuniting the divided assembly with a common vision and a common purpose. They might well encounter occassional problems in the future – but they would prove insignificant compared to those that had just been addressed.

Chapter 55:

Ephesian Hostility

Eighteen months after their triumphant return to Ephesus, a silversmith (named Demetrius) who crafted silver shrines of the goddess Artemis for people attending the temple convened a gathering of fellow craftsmen and related tradesmen who conducted a lucrative trade from selling these pagan artefacts. He bitterly lamented that Paul had pursuaded many of their clients to believe that gods made by human hands were not gods at all. This belief would not only adversely affect their livelihood but could also totally discredit the mighty temple as well as the divine goddess herself. This distinct possibility enfuriated the assembled crowd who spontaneously began to volubly praise the greatness of Artemis of the Ephesians. The tumult soon spread to involve the rest of the city. When the great disciple heard that he was the underlying cause of the resultant civil unrest, he was keen to address the aggrieved citizens at the amphitheatre.

The former Prefect (with the active assistance of his fellow believers) tactfully pursuaded him not to venture outdoors to face the unruly mob whose actions were becoming inceasingly confused. The Jews in the crowd cynically attempted to manipulate the volatile situation to their advantage by encouraging one of their number (the city clerk named Alexander) to address the enraged citizens. After he had been repeatedly shouted down by the hostile crowd for two hours, the city clerk finally managed to appease the angry people by stating that Paul and his followers had neither robbed the temple or blasphemed the goddess. If Demetrius and his colleagues held a grievance against anyone, they were free to pursue the matter through appropriate legal channels. Pilate was impressed by the no-nonsense bureaucratic diplomacy practiced by Alexander who had evidently prevented a riot. He also held an element of sympathy toward the economic plight of the craftsmen and tradesmen whose livelihood depended upon the sale of the pagan artefacts. Maybe they could somehow be tactfully persuaded to craft and sell products that were more compatible with the Christian faith. This seemingly most righteous solution would surely represent a win-win situation for all the parties (except possibly the Jews) involved in this unseemly public spectacle.

Once the uproar from this unsavoury incident had died down, the great disciple decided to depart for Syria via Macedonia and Greece. He subsequently provided the former Prefect with brief periodic updates regarding his ongoing progress. Four months into his missionary journey, on the final day of his weeklong sojourn in the prosperous city of Troas, Paul addressed an eager gathering of believers in the upper chamber of a three-story building until midnight. During the enthusiastic delivery of his discourse, he did not even notice a young man (named Eutychus) sitting precariously perched on the ledge of an open window. The horrified screams of his formerly attentive audience alerted the great disciple to the fact that Eutychus had just fallen to the ground from the upstairs window. Everyone rushed downstairs to find what appeared to be his limp and lifeless body lying on the paved surface. Paul laid down upon the young man, embraced him and silently prayed for his full recovery. Eutychus immediately started breathing and slowly moved his head. The great disciple slowly arose and joyously informed the people (much to their relief) that their friend was alive. The still decidedly groggy young man was gently helped to his feet and escorted home by a couple of his companions. Paul and the rest of his audience then returned to the upper chamber where they resumed their disturbed conversation until daybreak. Pilate was deeply moved by this episode and the all-too-human frailty of Eutychus which nearly cost him his life. He praised the loving nature of his God who had actively intervened to save the weary young man who was clearly dead. This divinely-mediated miracle undoubtedly served not only to glorify God but also to powerfully reinforce the message just delivered by the great disciple. The former Prefect felt deeply honoured and greatly humbled to be deemed remotely worthy to be a part of this massive outpouring of grace.

Shortly after reading this inspiring message, Pilate received a request from the great disciple to accompany the elders to meet him in the nearby city of Miletus. As he sensed that there was a very real chance that he might never meet them again following his planned trip to Jerusalem, he dearly wished to see them and take his final leave of them. It would be a sad occasion but he needed to encourage and inspire them to continue catering to the spiritual needs of their vibrant and thriving assembly. A few days later, the former Prefect, his wife and the rest of the elders met Paul on the pristine beach adjacent to the harbour.

There he ionately warned his assembled audience to always be on their guard against people who would deliberately attempt to distort the truth in order to mislead the community of believers into following them. He ended his emotional address by repeating the words of Jesus of Nazareth that it was more blessed to give than to receive. The group then knelt down on the warm sand and prayed together. The elders openly wept as they embraced him for one last time before accompanying him to his departing ship.

Pilate enjoyed a final word with the great disciple, urging him to maintain regular with him despite the prevailing adverse circumstances. He confided that he was familiar with Jerusalem and was well-aware of the gross intolerance of the local religious authorities. Paul smiled at him and quietly reiterated that his only aim was to finish the race and complete the task their Master had given him – the task of testifying to the Good News of God’s grace. The former Prefect warmly embraced his mentor and quietly left with tears streaming down his face. But yet he knew that they would surely meet again ….

Chapter 56:

Rescue Mission

Several months later, Pilate received a short message from Paul stating that he was currently under house arrest in Caesarea. The religious authorities in Jerusalem had falsely accused him of fomenting unrest amongst the Jews and profaning the Temple. Procurator Felix had heard his case and reserved judgement – possibly in the hope of managing to extract a healthy bribe from him. His conditions of imprisonment were not especially onerous insofar as he was under the kindly guard of a centurion and was free to receive visitors and to conduct correspondence. Although the former Prefect was not personally acquainted with Marcus Antonius Felix, he had previously heard that this senior official did indeed possess a poor reputation for honesty and integrity. Therefore, there would seem no purpose in Pilate undertaking the arduous journey to Caesarea to plead with his successor on behalf of his falsely imprisoned mentor. He would most willingly have risked his life for Paul (by revealing his true identity to Procurator Felix) if there had been a reasonable chance of success with his appeal. He regretfully realized that his own celestially-inspired escape from the supposed custody of Cassius Longinus had terminally reduced his influence within the Roman istration. He desperately wanted to aid the great disciple in his moment of need – maybe he could intervene if there was a change of Procurator and the new incumbent was known to him. He fervently prayed for Divine assistance in this regard, fully knowing that their Master’s Will would be done.

Over the following eighteen months, several surprisingly cheerful letters arrived from Caesarea. In his most recent correspondence, Paul highlighted how he was able to freely preach to the centurion (named Julius) who was guarding him. He felt that he was making meaningful progress in sharing the Good News with this highly intelligent and most courteous man who possessed a genuine concern about the great disciple’s welfare. The former Prefect joyously realized that he was well acquainted with Julius of the Imperial Regiment. Like fellow centurion Cassius Longinus, he was a thoroughly decent, caring and honourable man who might be prepared to display some loyalty towards a former commander. Pilate suddenly sensed that a journey to Caesarea was becoming a distinct possibility.

In a carefully constructed reply to the great disciple, he casually enquired whether there were any known plans for replacing the dishonest Felix as Procurator. Maybe a new authority might be far more inclined to make a definitive (and sympathetic) judgement on his behalf. At the same time, the former Prefect wrote a short note to Cassius Longinus outlining the situation and requesting him to make himself ready for a possible voyage to Ephesus en route to Caesarea.

Within three months, the former Prefect received a brief message from Paul stating that there would indeed be a change of Procurator. Felix (who had evidently been recalled to Rome for his malistration) would be replaced within a few months by Porcius Festus. This was the news that the elated Pilate was awaiting as he and the newly designated Procurator had fought together in several military campaigns. He knew Festus to be an honest and industrious man who would be prepared to listen to a former close colleague. The former Prefect summoned his former centurion as he and Claudia Procula prepared themselves for the lengthy voyage ahead. Cassius Longinus ed them within a week due to a fortuitous tailwind that had greatly facilitated his trip to Ephesus. By yet further grace, the party managed to find a ship that was about to leave directly for Caesarea that was able to accommodate them in relative comfort. The strong autumnal westerly wind rapidly propelled their sturdy ship across the open Mediterranean. This was in stark contrast to the earlier trip they had undertaken from Caesarea to Athens via Sidon, Seleucia, Tarsus and Myra where the selfsame wind had repeatedly threatened to overwelm their vessel. Pilate could readily feel the loving hand of their Master in this surprisingly peaceful journey and realized that they would somehow be able to assist their friend and mentor.

Immediately upon their arrival at Caesarea, the party completed the still familiar walk to the Governor’s Palace from where the former Prefect had once ruled the province of Judaea. In a little over two decades, the Palace precinct had seen minimal structural changes. Pilate was momentarily overcome by a keen sense of nostalgia upon viewing his former domain but quickly strengthened his resolve when he realized the importance of their divinely-sanctioned mission. As he surveyed the outer courtyard, he glimpsed a still familiar figure – Julius the centurion marching meaningfully in his direction. So his Master had evidently

placed the former Prefect in the very path of his potential ally. As the centurion approached, Pilate warmly addressed him by his full name and military title. Upon hearing this restricted information, Julius stopped abruptly and stared incredulously at his former commander. It was as if the battle-hardened soldier had seen a ghost. He hesitatingly stammered the former Prefect’s name as well as that of the adjacent Cassius Longinus. He had been led to believe that some dreadful fate had overcome them in Athens from where they had mysteriously disappeared without a trace en route to Rome. He dutifully knelt in front of Pilate and earnestly begged his forgiveness for his lack of respect towards his former commander.

The former Prefect (with a sense of acute embarrassment) gently requested Julius to arise and stand at ease before subsequently enquiring about the welfare of the great disciple (with whom he was well-acquainted). The centurion stated that Paul was shortly about to depart for Rome as he had recently appealed to Caesar (via Procurator Festus) to deliver judgement in his longstanding case. Julius asked Pilate whether he desired to meet with the great disciple who had succeeded in converting him to become a follower of Jesus of Nazareth. Pilate smiled somewhat ruefully and slowly shook his head. He then requested the centurion (as a personal favour) to continue taking good care of his charge but not to inform Paul of his personal intervention. In response, Julius swore upon his life to protect his spiritual mentor and see that he arrived safely in Rome. Thereafter, the former Prefect, his wife and the former centurion took their leave of the Governor’s Palace for the last time.

Chapter 57:

Jerusalem Revisited

Although Pilate had deeply wished to see Paul, he realized that neither the timing nor the circumstances were appropriate. They would indeed meet again – in Rome where they would be more freely able to converse. As they were in Judaea, the former Prefect suggested that the party travel on to Jerusalem to see whether they might possibly be able to find Peter, John and Mary Magdalene. As both Claudia Procula and Cassius Longinus enthusiastically ed this idea, they hired a small cart and undertook the additional journey. As was the case with Caesarea, Jerusalem was largely unchanged in its appearance. In many respects, this development (or the decided lack thereof) served to confirm Pilate’s earlier (and somewhat jaundiced) belief that Judaea was a decidedly backward province that he had once considered unworthy of Roman occupation. Although it might still be a cultural backwater compared to the more sought after Italian or Greek provinces, it had been deemed worthy enough for the very Son of God to spend his entire earthly life there.

As an act of homage to their Master, they slowly rode past Herod’s Palace and the adjacent Temple precinct. Pilate cast his mind back to the turbulent events of just over three decades earlier when he unwillingly presided over the patently unfair trial of the gentle carpenter.*⁴ The former High Priests Caiaphas and Annas (the main protagonists behind the innocent prisoner’s execution) were now long dead and no doubt well-aware of the eternal consequence of their major transgression. So too were the noble Counsellors Joseph of Arimathaea and Nicodemus who had so lovingly buried their Master and so willingly shared their supernatural experiences with the former Prefect. He fully realized (with a profound sense of gratitude) that their critical role in his conversion to becoming a follower of (and subsequently an evangelist for) Jesus of Nazareth should never be underestimated. He knew that their eternal destinies would be infinitely happier than those of the self-righteous Caiaphas and Annas.

After much further contemplation regarding the wondrous events that had so

profoundly influenced his life within the Holy City, Pilate found himself outside the humble abode in which Peter, John and Mary Magdalene had previously dwelt. He seriously doubted that they could still be residing in the same house after so many years although he had felt powerfully convicted to seek them there. The three visitors slowly approached the front entrance in the hope of being reunited with these original followers of Jesus of Nazareth with whom they had shared his miraculous resurrection. The former Prefect’s authoritative call was answered by a still clearly recognizable (although no longer youthful) John and Mary Magdalene. They, in turn, instantly recognized their visitors and joyously embraced them before inviting them into their cosy home.

They fondly reminisced about their wondrous experiences together and provided each other with detailed updates regarding their activities during intervening years. John (who had retained his stewardship of the community of believers in Jerusalem) was especially impressed by Pilate and Claudia Procula’s close association with Paul and the major role they had played in the founding of the assembly at Ephesus. He and Mary Magdalene had (in accordance with their Master’s stated wish upon the cross) cared for his earthly mother (also named Mary) until her recent ing. In view of the uncertain future of the imprisoned great disciple, they were seriously considering the possibility of conducting missionary work in the province of Asia. Upon hearing this, the former Prefect warmly invited them to help him minister to the needs of the vibrant assembly at Ephesus. This major city was located close to several other communities of believers that had been established by Paul during the course of his journeys.

John nodded his head and smiled broadly, noting that their beloved Master must have sent these dear friends to him as a direct answer to his and Mary Magdalene’s fervent prayers and supplications. They would also be considerably nearer to their close colleague Peter who had long departed for the great city of Rome. There he had apparently achieved much success in converting both Jews and gentiles into becoming dedicated followers of Jesus of Nazareth. John dearly longed to meet the charismatic lead disciple for one final time in order for them to celebrate the special earthly relationship that they (along with his late brother James) had enjoyed with their Master.

In awe, he quietly recalled the miraculous event that had occurred when the four of them withdrew one evening to a high mountain in order to pray. Suddenly the appearance of Jesus of Nazareth was transformed as his garments became dazzling white and his face shone like the sun. He was ed by the two illustrious figures of Moses (the law giver) and Elijah (the great prophet) whom the disciples had somehow managed to recognize. In his characteristic fashion, the larger-than-life Peter attempted to cover his profound sense of fear by offering to construct three separate booths for their Master and his two visitors. As the lead disciple was still speaking, a supernaturally bright cloud surrounded them and a booming voice emerged from within it proclaiming (in the presence of both Moses and Elijah): “This is my beloved Son in whom I am well pleased: Listen to him.” Upon hearing the Voice of God, the three disciples involuntarily fell on their faces in sheer terror. Upon viewing their plight, Jesus of Nazareth gently touched them and quietly urged them to arise and not to be afraid. When they lifted their still dilated eyes, the disciples saw that their Master was no longer in his transformed (transfigured) state and that he was now alone. As they slowly descended the mountain, he commanded them not to inform any other person of the shocking vision that they had just experienced until he had risen from the dead. At that stage (somewhat prior to the crucifixion), the disciples had been unsure of the precise meaning of the phrase “rising from the dead” and had earnestly debated this topic as their Master tended to speak in parables and made frequent use of metaphors. They therefore did not consider a literal interpretation of his words. Nonetheless, they felt hugely honoured to have been the only people on earth who were chosen to witness this spectacular supernatural event. Now only two of the three human witnesses to this important episode in the life of Jesus of Nazareth were still alive.

*⁴ As previously noted, by consensus, Jesus of Nazareth was born somewhere between 4 and 6BC and died at the age of 33 (in circa 29 AD). Paul appeared before Festus and Agrippa in 59AD before his final arrival in Rome in 60AD.

Chapter 58:

Melitan Miracles

Pilate, Claudia Procula and Cassius Longinus remained with John and Mary Magdalene in order to assist them with their preparations for their planned move to Ephesus. Within the space of a month, they were aboard a merchant ship headed directly from Caesarea to Ephesus. As with their outward bound trip, the return trip was singularly pleasant and uneventful. The former Prefect enthusiastically introduced his new associates to the elders who were still somewhat crestfallen by both Paul’s emotional farewell address and the news of his untoward (although not entirely unexpected) fate. The presence of these luminaries in their midst instantly buoyed their downcast spirits. The remaining of the vibrant assembly were equally impressed and warmly welcomed these original followers of Jesus of Nazareth to their midst. This was the beginning of a long and successful relationship which further contributed to the growth of the Ephesian community of believers.

After four months, Pilate received a surprisingly upbeat message from Paul stating that he was once again under minimally restrictive house arrest in Rome (as had been the case in Caesarea). He could receive visitors, preach at will and write personal correspondence. He mentioned how he had been shipwrecked en route to Rome after leaving the port of Fair Havens in Crete. Their large vessel had been violently blown across the Mediterranean for two weeks by a raging north east wind (named Euroclydon) before running aground upon the island of Melita. As had been foretold to him in an angelic vision, there had been no loss of life – despite the fact that the ship was totally destroyed. The soldiers had wished to kill their prisoners in order to prevent any escapes but Julius the centurion had specifically forbad them to do this.

The former Prefect rejoiced that his loyal former subordinate had so dutifully heeded his request to protect the great disciple as he knew that it was general practice to execute all prisoners under these adverse circumstances. After all, the military guards would be held personally responsible for any documented

escapes and would likely pay for this with their own lives. Julius had therefore willingly risked his own life for that of Paul’s. This was surely proof of his conversion as their Master had once notably commented that there was no greater love than that of a person who was prepared to lay down his life for a friend. In this remarkable case, both Pilate and Paul had been the friends of the noble centurion.

The gentle and friendly islanders immediately kindled a fire to warm and help feed the shipwrecked survivors. As the great disciple gathered a bundle of sticks to place on the blazing fire, a viper hiding within them bit so deeply into Paul’s hand that it remainded fastened to him. The superstitious natives were convinced that he was a murderer receiving Divine retribution for his crimes. The great disciple shook the obstinate serpent into the fire. When his hand did not become swollen and he did not fall down dead, the islanders abruptly changed their opinion of him and instead proclaimed him to be a god. The great disciple’s already high reputation was yet further enhanced when he miraculously healed the father of the local chief official (named Publius). After this happened, the remaining sick people on the island came to Paul for assistance and were healed by him.

After a three month stay during which the visitors were greatly honoured by the natives, they resumed their journey to Rome. The former Prefect was greatly impressed by the activities of the great disciple on the island of Melita but could not help wondering whether being bitten by a viper was yet another part of Paul’s great suffering in their Master’s Holy name. Nonetheless, the no-doubt painful assault of the snake had decidedly served to glorify God through the numerous healings that were performed by the most willing great disciple. This seemingly strange incident was yet further proof that their God did indeed act in mysterious ways. Pilate subsequently shared Paul’s uplifting message with John and Mary Magdalene who both felt strongly convicted that they should all visit the imprisoned great disciple.

Chapter 59:

New Shepherd

Within a month, the four adopted Ephesians were en route to Rome via Crete, The journey mercifully lacked the drama associated with the equivalent stage of Paul’s traumatic voyage which resulted in his unscheduled visit to Melita. Upon finally reaching Rome, they managed to fairly easily find the rented house in which the great disciple was staying. A joyous reunion between the five now aging disciples took place. Paul (in his early sixties) appeared even more aged than before – far more than the former Prefect (in his mid-late sixties). Even John and Mary Magdalene (in their early-mid fifties) were no longer the youthful couple whom Pilate had first met over three decades ago. It was evidently clear that the first wave of missionary assembly leaders would soon have to make way for a new younger generation. Apart from the ever-present danger they all faced from their still rabid detractors, their own mortality was becoming a very real concern.

When the former Prefect tactfully raised this potentially thorny issue, the great disciple wistfully smiled and stated that he had been training an exceptionally dedicated young man (named Timothy) to occupy a future leadership role within the community of believers. In Paul’s considered opinion, this energetic and highly capable young man (who had accompanied him in several of his previous missionary journeys) represented the future of the ministry to the ever-growing Asian brethren. The great disciple noted that Pilate had actually already briefly met him during their earlier association in Corinth. This reference caused the former Prefect to suddenly greeting a tall, handsome and most amiable young man whose wisdom and maturity had made a favourable impression upon him. Upon further enquiry, it was established that this was indeed Timothy. Pilate recommended that Paul should seriously consider sending the future leader to the vibrant and established community at Ephesus in order to further develop his fledgling management skills. His younger colleagues wholeheartedly endorsed this suggestion and strongly encouraged the great disciple to invite the young man to their assembly. Paul emphatically nodded his head and smiled in agreement. The former Prefect now implicitly knew that the longer term future of the Ephesian assembly (which he effectively

founded) would now be secure in the most capable hands of Timothy.

Many reminiscences regarding the dynamic growth of the early Christian community were shared during the highly pleasant extended visit to the great disciple. He candidly relived his former life as a zealous Pharisee and remorseless persecutor of the brethren. He deeply regretted this phase of his life which led to his (at the time) terrifying Damascus road experience. He marvelled at the subsequent love and forgiveness displayed towards him by his former victims. He ired the courage and conviction of Ananias who had restored his vision and baptised him. He truly appreciated the fellowship and encouragement so lovingly provided by Peter, John and Mary Magdalene in the early stages of his ministry. He acknowledged the invaluable and assistance of his fellow missionary Barnabus during his initial journey. He praised the diligence and persistence of Pilate and Claudia Procula (aka Aquila and Priscilla) in the founding of the Corinthian and Ephesian assemblies. Without the divinelyinspired presence of these people (and many more besides), Paul freely itted that his ability to spread the Good News to both Jews and (especially) gentiles would have been severely limited. Therefore, it was his sacred duty to openly proclaim the invaluable input of these fellow co-workers in Christ Jesus.

Pilate inwardly smiled as he had personally experienced how the formerly arrogant, aggressive and unfriendly Saul of Tarsus had been miraculously transformed into the modest, peaceful and kindly man seated directly in front of him. Over the years, the great disciple had indeed greatly suffered for their Master’s Holy name and had most willingly sacrificed his physical health in order to so successfully fulfill the Great Commission by actively going and making disciples in all the nations by baptizing them in the name of the Father and of the Son and of the Holy Spirit and by teaching them to obey their Master’s teachings.

Following a letter of invitation, Peter ed the gathering of elderly disciples for an afternoon characterised by intimate fellowship coupled with intense nostalgia. Yet further reminiscences were exchanged – especially between the lead disciple

and John regarding the privileged relationship they enjoyed with their Master during his earthly life. It was a true privilege for the former Prefect to be able to listen to these first-hand s of the teachings and activities of Jesus of Nazareth. Yet more gaps were filled in his knowledge of the Son of God. It was as if Pilate were now also a direct witness to their Master’s deepest and most profound thoughts that he shared only with his most trusted companions. This was indeed a singular honour that had been so readily bestowed upon the former Prefect. He had just heard the personal testimonies of Peter, Paul and John.

Pilate suggested that it might prove highly appropriate for these luminaries to record these important details before they became either lost or distorted with the ongoing age of time. The functionally illiterate Peter stated that we would have to entrust this task to his longstanding friend John Mark while Paul noted that (due to his increasingly poor vision) he would have to ask his physician and friend Luke to record details of his experiences – including his missionary journeys. John (with the assistance of Mary Magdalene) would personally record his ances focussing mainly on the Divine nature of their Master. It was thereby agreed by all that the succeeding generations of believers should be in possession of detailed and accurate s of not only the earthly life of their Master but also the early history of the spreading of the Good News.

When the visitors finally departed from Rome, the great disciple was fairly confident of his acquittal from the fallacious charges that had been levelled against him by the Sanhedrin. He had already been informed that the letter from Procurator Festus that had accompanied him from Caesarea had effectively absolved him of all the empty and malicious accusations made by the Jewish religious authorities. It would also seem that they were displaying a distinct lack of enthusiasm to travel all the way to Rome in order to pursue their case against him in a decidedly secular court. It was therefore highy likely that these charges against him would eventually be dropped for lack of evidence and that he would then be able to leave as a free man. In the interim, he was not remotely concerned about his current state of house arrest as he was totally free to preach to anyone he pleased. Their Master had ensured that he had finally undertaken his long-anticipated journey to Rome at the expense of the istration. He could not help but marvel at the beauty of this – insofar as a premeditated act of

evil committed by the vengeful Sanhedrin had been transformed into something glorious and wonderful. The former Prefect realized that this potentially unfortunate episode in the life of Paul had yet again served to glorify God. He wondered how many more events in this most dutiful servant’s increasingly finite life would be so used.

Chapter 60:

Final Mission

After twenty increasingly anxious months, Pilate received the joyous news that the great disciple had finally been released from house arrest. Paul intended to celebrate this major event with a further missionary trip. He somehow sensed that his earthly days might now be numbered and that a further trial might not yield such a favourable result. He had therefore decided (in line with their earlier conversation) to start delegating more responsibility to the younger leaders. He intended to visit Ephesus and would leave Timothy as nominal leader of the assembly under the t mentorship of the former Prefect and John. Pilate felt greatly relieved on both counts – especially the imminent appointment of the highly capable young man who would hopefully relieve him of many of his increasingly tiring managerial tasks. After all, the Prefect was now well in excess of seventy years old and was suddenly beginning to feel the effects of his advanced age. His beloved wife was also visibly aging and becoming just a little frail. It was the right time for them to graciously the evangelical torch of Ephesus to Timothy to carry it boldly forward to the next generation of believers.

Several months later, the great disciple wrote another brief message from Crete stating that he had appointed another gifted young man (named Titus) to head the still somewhat small local assembly. He intended staying there for another few weeks in order to further assist his protégé and would then head to Miletus en route to Ephesus. After another two months, Paul returned to aclearly elated Ephesian assembly following an absence of nearly eight years. He enthusiastically introduced Timothy to the enthralled community of believers as their new young leader before expressing his utmost appreciation for the many years of devoted service that Pilate and Claudia Procula had so lovingly and dutifully rendered to the brethren. They would obviously retain their highly esteemed positions but would no longer be required to solve the diverse problems affecting the flock. This task would now belong to their new pastor Timothy. The former Prefect warmly embraced his successor in front of the appreciative and cheering assembly. He had now officially ed the evangelical torch of Ephesus to a younger and more capable man. A profound sense of peace overcame him as he contemplated the extent of his spiritual

journey throughout the years since his initial meeting with the gentle carpenter. He realized that his race was now close to a victorious conclusion.

The great disciple subsequently informed Pilate that he was soon going to leave for Troas, Philippi and Corinth en route to Rome. This journey would take several months to undertake as he intended to spend quality time with each of these established communities. He was well-aware that these visits would most likely represent his final chance to personally minister to struggling believers. Paul also knew that it would prove dangerous for him to travel to Rome where Caesar Nero had recently instituted a reign of terror against both Christians and Jews whom he had blamed for the fire that had engulfed much of the city. The great disciple nonetheless felt powerfully convicted to go and (if deemed necessary) share the deadly fate that would also likely meet his fellow disciple Peter. Although he and the lead disciple had not always seen eye-to-eye on various theological matters, they were close and somehow seemed destined to tly complete their earthly ministies in the pre-eminent city of the known world. Although Pilate inwardly winced upon hearing that his friend and mentor was still determined to proceed to Rome and his probable death, he totally appreciated and understood his motivation. Maybe this was how his hard-run race was destined to end.

When the time came for Paul to depart for Troas, the two now elderly men warmly embraced each other with Claudia Procula, John and Mary Magdalene in close attendance. They both realized that this sad parting might well represent the final time that they would see each other in their earthly lives – although the former Prefect suspected that this might not be the case. Over the following months, Pilate received several messages from the great disciple most enthusiastically detailing how he was training a series of young and dynamic assembly leaders to further the growth of the community of believers. The former Prefect was greatly relieved that the older generation had now ed the evangelical torch onto a younger company of believers who could build upon the foundation that they had so painstakingly laid. He was content that he and his aging co-disciples had fulfilled their annointed roles in executing the Great Commission to the best of their abilities. They had served their beloved Master as loyal Christian soldiers who (with his Divine assistance) had successfully

overcome seemingly overwhelming odds. Perhaps they were nearing the completion of their earthly tour of duty.

VII

The Martyr

Chapter 61:

Reunited Brothers

Several months after Paul’s departure from Corinth to Rome, Pilate and Timothy received separate distressing messages from him, stating that he was currently languishing in the Mamertine Prison and patiently awaiting his execution. Although this tragic news was not unexpected under the prevailing circumstances of intense Christian persecution, it still profoundly disturbed the former Prefect who suddenly realized that his recurrent presentiments regarding his own earthly mortality were seemingly prophetic in nature. Despite the inherent danger involved, Pilate felt an overwhelming conviction to visit and comfort the clearly grieving great disciple. He well ed how (many years previously in Damascus) Ananias had been informed by their Master that Paul would suffer greatly for his Holy name. The great disciple’s earthly suffering was now evidently at its peak but could be somewhat relieved by the consoling presence of a long-term friend – especially as he felt so foresaken by his fellow believers. This mission of mercy to a disciple in need was of cardinal importance to the former Prefect. He once again recalled the words of his Master noting that there was no greater love than that of a person who was prepared to lay down his life for a friend.

Pilate immediately informed Claudia Procula of the situation and gently shared with her his strong conviction to visit their imprisoned friend in Rome. She smiled, warmly embraced him and calmly stated that she would partner him on the journey just as she had always accompanied himon his official duties when he was Prefect of Judaea. As his beloved wife of nearly fifty years, no matter the danger, her role was to him and her place was firmly beside him. If he were destined to die, she would most willingly and joyously die by his side. With tears streaming down his face, Pilate held her close to him and vowed that he would never let her go. Their love was eternal and (solely due to the undying love of their Master) would survive beyond its current earthly confines. The aged lovers (who had lived a truly extraordinary life together and experienced a series of truly monumental events together) tenaciously held their intimate pose as if it could befrozen for eternity.

When Timothy learned of their planned journey to Rome, he asked to accompany them as Paul had specifically requested his presence. In his considered response, the former Prefect strongly recommended that the young leader should rather remain in the comparative safety of Ephesus than voluntarily enter the lions den of Rome. His desire to provide short-term comfort to his mentor was most laudable but his future long-term importance to the struggling brethren far superceded this. It would be much better (and far wiser) for the elderly couple to visit Paul in order to provide him with some muchneeded fellowship and inspiring reminiscences as they had already made their greatest contribution towards the spreading of the Good News. On the other hand, Timothy still potentially had many years of valuable service ahead of him in order to successfully fulfill the Great Commission of their Master. The young man sighed and gritted his teeth before slowly nodding his head in agreement. Although he was not especially happy with the plan as the inherent danger involved would be effectively transferred from him to the esteemed elders, it was nonetheless viable from a purely self-sacrificial perspective. He urged Pilate to reconsider but would not stand in his way.

Following a deeply emotional gathering of the Ephesian assembly where the former Prefect and his wife bade tearful farewells to several longstanding friends, they boarded a ship bound for Puteoli (the final port of call en route to Rome). They both intuitively knew that this was destined to be a one-way trip and that they would never again return to Ephesus. There were uncanny parallels to their voyage from Caesarea over a quarter of a century earlier but this time around there would be no celestially-mediated escape from their earthly fate in Rome. After a largely uneventful voyage, Pilate and Claudia Procula disembarked at Puteoli and proceeded via the Appian Way to the Mamertine Prison (formerly referred to as the Tullianum) which was situated near the centre of the pre-eminent city of the known world. They involuntarily shuddered as they exited the bustling forum and quickly ed the infamous Gemonian Stairs (down which the lifeless body of Lucius Sejanus had been thrown prior to it being abused for three days by the enraged citizens of Rome). Their final destination (which generally functioned as a holding area for prisoners awaiting execution) somewhat appropriately lay directly to the right of the Stairs of Mourning.

The former Prefect viewed the uninviting facade of the Mamertine Prison with some trepidation as he realized that this forbidding and deeply unpleasant facility was likely to become the final earthly residence for him and his beloved wife. Pilate and Claudia Procula briefly hesitated outside the grim entrance, prayed for fortitude and boldly entered. The former Prefect approached one of the guards and enquired whether a Roman citizen named Paul was still being housed within the premises. The somewhat surprised man nodded his head before wryly noting that the prisoner was due for execution within the next few days. With an obvious smirk, he then brusquely asked Pilate the reason for his interest in the great disciple. The former Prefect unflinchingly replied that he and his wife were long-term friends and associates of the condemned man. The guard then sneeringly retorted that the subterranean dungeon housed another prominent Christian disciple and condemned enemy of the State – a Galillean named Simon Peter. He derisively asked whetherthe visiting couple would also like to see him. Pilate resignedly nodded his head in the sure knowledge that he and his beloved Claudia Procula would soon be incarcerated in the Mamertine Prison along with their fellow believers.

The abusive guard led them down a narrow corridor which contained a heavy wooden door that was securely locked and bolted at its left extremity. Once held, there was clearly no chance of escape from this facility. He carefully unlocked the door before impatiently gesturing them to enter the small holding area. The door was firmly secured behind them as soon as they entered the poorly lit and inadequately ventilated chamber. They (to their abject horror) noted an emaciated and barely recognizable great disciple huddled in the far corner of the room with a filthy tattered blanket draped around his wasted shoulders. Pilate ed that several former inmates of this prison had been left to slowly starve to death before their bodies were unceremonially tossed into the adjacent Tiber. By grace, their friend would likely be spared this horrific fate.

At first, the short-sighted and clearly confused Paul did not recognize his visitors. He initially recoiled in terror until the former Prefect slowly approached him and gently addressed him by his name. Upon hearing Pilate’s familiar voice,

the anguished expression etched upon the great disciple’s face was instantly transformed to one of intense delight. For the first time in his long life, the former Prefect felt ashamed to have been actively associated with the Roman military establishment. The calculated cruelty and callous indifference to which his friend had obviously been subjected angered and disgusted him. Pilate (now a victim of the much-vaunted Roman judicial system he once served with such pride) suddenly came to the deeply shocking realization that his Master had undoubtedly received even worse treatment at his behest. Very few Roman soldiers possessed the innate comion of Cassius Longinus and Julius the centurion. Most of his subordinates were likely to have been even more brutish and uncaring than the guard he had just encountered. The former Prefect again marvelled at the loving kindness of his Master who had (in his resurrected state) personally forgiven him for the exceedingly cruel treatment he had suffered under his direct orders. He was nonetheless confronted by the full horror of Claudia Procula’s dream where countless people were repeatedly reciting (in many different languages) the fact that their religious leader had suffered and been crucified under Pontius Pilate. He quietly prayed that at least the name of Aquila would be more fondly ed.

Chapter 62:

The Truth

The severely weakened Paul struggled to stand in order to warmly embrace his most welcome visitors. This painful event proved to be a deeply poignant moment for the former Prefect as he finally fully comprehended the depth of his Master’s words that there was no greater love than that of a person who was prepared to lay down his life for a friend:

His beloved Claudia Procula had unhesitatingly agreed to accompany him on his journey to Rome and thereby effectively lay down her life for him;

He had felt an overwhelming conviction to comfort his friend languishing in the Mamertine Prison and thereby effectively lay down his life for Paul;

Paul had been powerfully convicted to complete his earthly ministry with the lead disciple and thereby effectively lay down his life for Peter.

Of course, they had all been prepared to lay down their lives for their t best friend, Jesus of Nazareth. This dramatic realization was the final denouement of Pilate’s longstanding Quest for the Truth.

His profound contemplation was abruptly disturbed by the not unexpected appearance of the prison governor (named Mauritius Gallas) who gruffly asked for his and his wife’s names. The former Prefect calmly introduced himself as Aquila of Ephesus (previously known as Marcus Pontius Pilate, former Prefect of Judaea), and his wife as Priscilla (previously known as Claudia Procula, granddaughter of Caesar Augustus and stepdaughter of Caesar Tiberius). The

stunned prison governor noted that they were considered as longstanding fugitives from justice due to their carefully planned escape from their scheduled hearing before the late Caesar Caligula. In addition, they were clearly Christian sympathizers who were evidently well-known to both of the condemned prisoners already housed within the Mamertime prison. Therefore, he had no further option than to detain them until they stood trial before Caesar Nero. The former Prefect quietly but firmly stated that both he and his wife waivered their right to a trial and instead pleaded guilty of all charges. In the likelihood of them being condemned, they chose (if at all possible) to die alongside their friend. A clearly incredulous Mauritius Gallas nonchalantly shrugged his shoulders, slowly shook his head and (upon leaving the holding area) rhetorically enquired as to why Christians seemed so keen to die.

Pilate smiled broadly at the astounded great disciple, self-depreciatingly noting how he was truly glad that he had spared his life so many years ago when he appeared before him as Saul of Tarsus in connection with the death of Stephen. The former Prefect thereupon related his experience with interviewing the gentle carpenter brought before him on a fallacious charge of treason, his ongoing Quest for the Truth, his subsequent in-depth discussions with Joseph of Arimathaea, Nicodemus, John and Peter, the viewing of mighty angels at the empty tomb, his conversations with Mary Magdalene, his visitation and forgiveness by the resurrected Jesus of Nazareth and his Divine appointment as an advocate to help protect the brethren. He smilingly noted that their Master had even prophesized their future collaboration in spreading the Good News to people who believed in the false Roman gods. Tears flowed down Paul’s cheeks as he carefully listened to Pilate’s detailed testimony. He noted that the former Prefect’s conversion was (in its own way) as stunning and miraculous as his had been. As Saul of Tarsus, he had never even considered the possibility of Pilate being a Christian and, during his brief initial return to Jerusalem as a new believer, he had never doubted the identities of Aquila and Priscilla.

The great disciple was disappointed that Luke (his faithful and intrepid personal physician and biographer) had recently (upon his request) departed for the relative safety of Troas. The learned doctor would have been able to accurately record the extraordinary events narrated by the former Prefect for posterity in

order to not only totally clear the name of Pontius Pilate but also to inspire future generations by his ultimately successful Quest for the Truth. Maybe (for whatever reason) their Master did not wish this highly privileged information to be shared amongst the community of believers. Perhaps it was best that only a handful of people knew the truth about the true identity of Aquila and Priscilla whose mighty exploits had already been faithfully recorded by Luke. The former Prefect nodded – maybe it was deemed appropriate that the struggles and experiences of the eternally villainous Pontius Pilate be overlooked in favour of the accomplishments and achievements of the eternally faithful Aquila and Priscilla. He no longer cared how future generations would view him – as he now knew that his Master would shortly greet him as a loyal and faithful servant. This was all that counted in his life.

Chapter 63:

Victorious Athlete

Late the following afternoon, an openly smirking Mauritlus Gallas paid the incarcerated disciples a brief visit. He triumphantly informed the former Prefect and his wife that the Emperor had indeed been most gracious and had granted them their request – insofar as they would be executed alongside their friend at daybreak the next morning. Before departing, he sardonically suggested that they prepare themselves for their impending deaths. A profound sense of peace enveloped the trio as they joyously reminisced about the time they had spent together in Corinth and in Ephesus. They rejoiced when they recalled the phenomenal growth of the two assemblies they had so conscientiously founded and so lovingly overseen. The occassional struggles that they had endured (especially in Corinth) had all ultimately been so worthwhile. They continued their final prolonged earthly conversation deep into the night as they knew that they would soon be departing for a place where sleep was no longer a prerequisite for their optimal physical wellbeing.

Shortly before daybreak, they were abruptly awoken from their slumber and told to ready themselves for the short journey to their place of execution located just outside the city wall. Paul, Pilate and Claudia Procula slowly arose for their final time on this earth, warmly embraced one another and boldly prayed together for the requisite fortitude to face their forthcoming deadly ordeal. They did this in the sure knowledge that they were less than an hour away from a joyous and triumphant reunion with their beloved Master. Soon enough, Mauritius Gallus (in the company of six fully armed guards) entered the holding area. Without the slightest hint of comion, he gruffly informed them that it was now time for them to leave. In view of their age and their associated infirmity, they would not be chained together for the short journey to their place of execution. He nonetheless mockingly warned them not to try to escape.

They boldly walked forward hand-in-hand singing anthems of praise to their Master – the great disciple was on the left, the former Prefect in the centre and

his beloved wife on the right. She periodically squeezed his hand as a sign of encouragement and smiled gently at him. He realized that their earthly union of over fifty years had almost reached its triumphant earthly conclusion but their love (like their Master’s love for them) would last for eternity. Pilate fondly recalled his initial meeting with his future wife. He was a young and then handsome Praetorian Guard and she was the most exquisitely beautiful woman he had ever beheld. It was seemingly love at first sight for both of them. He was very weary of betraying his emotions as she was the granddaughter of Caesar Augustus and the stepdaughter of future Caesar Tiberius. Such a flagrant breach of protocol would cost him at least his highly sought after position and possibly even his head. They initially shyly exchanged furtive glances and then a few words with one another. The breakthrough occurred when he was invited to accompany Claudia Procula to an imperial banquet presided over by Tiberius (as Caesar Augustus was already terminally ill). The former Prefect nervously met her stepfather who inexplicably seemed greatly impressed by him. Their relationship developed apace from there until they were married in his presence. Under the aegis of Caesar Tiberius, Pilate received a series of ever-more prestigious military appointments which culminated in the Prefecture of Judaea.

As they wearily approached the appointed place of execution, Pilate quietly professed his undying love for his now frail wife, stating that he had always considered her as his faithful, beautiful, wise and trusted confidante throughout the lengthy tenure of their marriage. She had remained the one true constant in his life – from his early twenties until his late seventies. Therefore it was singularly appropriate that they would effectively not only die together but also meet their beloved Master together. Claudia Procula tightly squeezed his hand for the last time and smiled serenely at him as her still (to him) exquisitely beautiful face radiated the peace of God which sures all understanding.

As a former soldier and leader of men, Pilate (for the final time in his once illustrious career) elected to assume responsibility for the situation in which he found himself by deliberately volunteering to be the initial victim of the executioner. Realizing that the man was merely fulfilling an unpleasant task, he disarmingly smiled at him, warmly shook his hand and offered him three gold coins for his effort. He then slowly sank to his knees and bowed his head

forwards. Shortly thereafter, he momentarily felt a sharp pain at the back of his neck and his worldly consciousness was no more. Instead, he saw his loving Master gently beckoning him to him in his eternal home far away from earthly trials and tribulations.

Postscript

Batting For Christ

Introductory Comments:

I am not too sure how many of you are familiar with the intricacies of cricket.

Generally speaking, the most dangerous bowler on a green-topped wicket (which is often considered as the most difficult track upon which to bat) is the fast bowler who can master the art of moving the ball off the seam. He can cause the ball to deviate (often viciously) from its normally intended straight trajectory. Under these adverse circumstances, it is vitally important for the incumbent batsman to be able to see such unexpected movement as early as possible in order to be able to adequately (maybe even optimally) adapt his shot in order to save his wicket. Otherwise, he runs the very real risk of either being trapped leg before wicket, having his wicket uprooted and cart wheeling through the air or being caught behind - either by the wicketkeeper (if the deviation off the seam is minimal) or one of the slip cordon (if the deviation off the seam is greater). The trick is to get one’s foot to the pitch of the ball.

Cricket can easily be used as a potent metaphor for life:

The green-topped wicket is life itself – which can often prove unexpectedly treacherous. One must always be prepared for the unexpected.

The fast bowler who can master the art of moving the ball off the seam is Satan who is the master of deception. After all, he is the lion who can ultimately devour us.

The actual deviations off the seam are his various temptations which are skilfully designed to lead us astray from the proverbial “straight and narrow path.”

The above mentioned forms of dismissal represent our assorted sins as a direct result of falling for Satan’s temptations. We thereby fall well-short of the Glory of God.

There is good news. We have a mighty coach who can prepare us for all these eventualities in life. He has co-written the greatest coaching manual of all time. He even has the ability to provide us with a totally legal stimulant that will serve to sharpen our reflexes and thereby enhance our reaction time in order to play the perfect shot to the seaming ball. Instead of being trapped leg before wicket, being clean bowled or being caught behind, the batsman can now get perfectly to the pitch of the ball and execute the most beautiful of cover drives that will race to the boundary.

The identity of the coach and his truly wondrous accoutrements:

The coach is Jesus Christ who is the “King of Kings and Lord of Lords” as well as our Saviour and our Redeemer.

The coaching manual that He co-wrote with His Father is the Holy Bible – the Infallible Word of God. It is the instruction manual detailing how we should live our lives in order to please God.

The totally legal stimulant is the Holy Spirit whom Jesus Christ (upon His

ascension to Heaven) promised to send to His followers. The Holy Spirit (aka Shekinah – the Seven-fold Glory of God) initially came in great power to the Believers of Jesus Christ at Pentecost and has indwelt within all Believers ever since then – even until today.

The identity of the batsman in this book:

In this book, Marcus Pontius Pilate is the batsman. After an uncertain start, where he somehow managed to edge a few balls through the slips, he suddenly began to clearly see the ball and routinely get perfectly to its pitch. Just before the lunch-time innings declaration, he brought up his century with a mighty straight drive that majestically soared over the bowler’s head and crashed into the sightscreen. He walked victoriously from the green-topped wicket along with his longstanding fellow batsman. At lunch, his coach warmly congratulated him for playing an innings that placed His Team in a dominant position.

Cricket metaphors employed:

The uncertain start represents the time before Pilate met the gentle carpenter from Nazareth and systematically began his ongoing Quest for the Truth.

His edging a few balls through the slips represents the Prefect’s earlier personal failures – including his inability to control his notorious temper, the unfortunate episode in Jerusalem involving the gold-coated shields and his regrettable inability to withstand the machinations of the Jewish religious authorities who proved to be determined adversaries.

His sudden ability to clearly see the ball and routinely get perfectly to its pitch is

the direct result of Pilate’s increasing knowledge of not only Jesus Christ but also the Tanakh (Old Testament).

The mighty straight drive for six represents the martyrdom outside the city wall of Rome of the Prefect for the gentle carpenter from Nazareth. This was his final and victorious earthly service for his Lord and Master.

Pilate’s hard-earned century denotes how (through his martyrdom – the ultimate act of self-sacrifice), he won the highly coveted Crown of Life.

The fact that the Prefect’s knock was terminated by the lunch-time innings declaration signifies that his mighty contribution to spreading the Gospel took place comparatively early in the ongoing development of the Church. Since Pilate’s martyrdom, there have been countless additional Believers who have readily laid down their lives for their beloved Master.

The sightscreen represents Imperial Rome whom the Prefect once served with an element of distinction. His early life was characterized by his unquestioning loyalty to Caesar Augustus followed by Caesar Tiberius. Pilate’s life-changing encounter with the gentle carpenter from Nazareth and his subsequent actions on His behalf ultimately contributed to the fall of the polytheistic state religion where Caesar was viewed as a god.

The Prefect’s longstanding fellow batsman refers to his beloved wife Claudia Procula who was martyred alongside him and the mighty evangelist Paul.

As above, the mighty and always encouraging coach is Jesus Christ – the Author of our Faith who currently sits on the right hand side of the Father.

The innings refers to Pilate’s unsung role in spreading the “Good News” by often assisting and advising the mighty evangelist Paul in his exploits as detailed in the Acts of the Apostles.

References

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/first-stage-of-the-roman-trial-jesus-before-pilate-for-the-first-time.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/second-stage-of-the-roman-trial-jesus-before-herod-antipas.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/third-stage-of-the-roman-trial-pilate-reluctantly-sentences-him-tocrucifixion.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/on-the-way-of-the-cross.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/jesus-crucified-and-reviled-his-three-sayings-during-first-threehours.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/darkness-three-hours-after-four-more-sayings-jesus-expires-strangeevents-attending-his-death.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/going-to-gethsemane-and-agony-therein.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/jesus-betrayed-arrested-and-forsaken.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/first-stage-of-jewish-trial-examination-by-annas.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/second-stage-of-jewish-trial-jesus-condemned-by-caiaphas-and-thesanhedrin.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/jesus-works-his-first-miracle-at-cana-in-galilee.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/feeding-the-five-thousand.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/the-twelve-try-to-row-back-jesus-walks-upon-the-water.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/jairus-daughter-and-the-invalid-woman.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/the-paschal-meal-jesus-washes-the-disciples-feet.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/judas-betrayal-and-peters-denial-foretold.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/peter-thrice-denies-the-lord.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/the-lords-supper-instituted.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/farewell-discourse-to-disciples.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/angels-announce-the-resurrection-to-certain-women-peter-and-johnenter-the-empty-tomb.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/destruction-of-jerusalem-foretold.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/parable-of-the-marriage-of-the-kings-son.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/first-and-second-appearances-of-the-risen-christ-the-resurrectionreported-to-the-apostles.html

https://www.biblestudytools.com/commentaries/the-fourfold-gospel/bysections/the-transfiguration-concerning-elijah.html

https://www.thebiblejourney.org/printer-friendly.php?page_id=267