Pontius Pilate is one of the few New Testament characters about whom we have two lengthy descriptions coming from roughly contemporary non-biblical sources. The material concerning him, therefore, affords us an interesting opportunity to assess the way in which all these sources, both biblical and non-biblical, treat historical characters. How far did each writer feel bound by historical events? How far has each allowed his own particular bias to influence his portrayal of Pilate?

This study has examined all six sources in turn – Philo, Josephus and the four gospels. In each case it has become apparent that the author's portrayal of Pilate has been influenced to a great extent by his own particular theological, apologetic and/or community situation. Yet despite the strongly interpretative nature of the sources, it has been possible to piece together something of the historical Pilate.

As the prefect of Judaea from 26 to 37 ce, Pilate was charged with maintaining law and order in the imperial province, overseeing legal matters and supervising the collection of taxes. The issue of coinage also fell within his duties. Archaeological evidence shows that Pilate, unlike other governors of Judaea, minted coins containing both Jewish and Roman designs. Although the pagan designs may not have been particularly offensive, the coins do seem to reflect a tendency to want to bring Judaea into line with other Roman provinces. Despite its size, the province presented many difficulties; not least was the fact that it was composed of different ethnic groups, each with its own religious sensitivities.