In our last post we explored how the Son of God entered into our world through the virgin's birth of him as a male human being. In as much as we have devoted quite a few posts to the doctrine of the incarnation, the mystery of how it transpired evades comprehension.
What do we "know"? Well, we know "that" the incarnation historically occurred. The Gospels situate Jesus' life, death, and resurrection in the historical world of first century, 2nd Temple Judaism. Numerous books have been written to substantiate the historical claims of the Gospels and their numerous details on political, cultural, and religious life. The historical investigative principle of "double-dissimilarity" states that if a reported event cannot be explained by contemporary groups (Jews and Christians would not have had good reasons to use a virgin birth of Jesus as a center-piece to promote their causes outside of it actually occurring), then we can reasonably conclude that the event in question occurred.
The virgin birth is also recorded in two primary sources for Jesus' life (Gospel of Matthew and Gospel of Luke) and indirectly alluded to by Paul in Galatians 4:4 (i.e. "born of a woman"). Thus, this author finds the evidence for the historicity of the virgin birth compelling.
We also know "what happened" by key revelatory truths like "the hypostatic union" (the joining of a human nature to the Person of the Son) and the virginal conception that resulted in the birth of our Lord. Still, the "how" remains mysterious. Paul writes in 1 Timothy 3:16 "Beyond question, great is the mystery of godliness:
"He who was revealed in the flesh,
Was vindicated in the Spirit,
Seen by angels,
Proclaimed among the nations,
Believed on in the world,
Taken up in glory."
As we move forward in our study of the Nicene Creed, we find it skipping over the life and ministry of our Lord to His crucifixion. One may wonder why the Councils of Nicaea (325) and then Constantinople (381) didn't include what we find revealed in the four Gospels about our Lord's earthly life and ministry.
It's not that such details weren't important. Rather, the Creed aims to summarize the key points of Christian belief that all Christians everywhere confessed and that needed defended.
The significance of confessing "And was crucified also for us under Pontius Pilate"
Out of all the truths confessed in the Nicene Creed, perhaps this particular line situates us most overtly in history. We've already observed the historical situatedness of the virgin birth. What I like about this line "and was crucified for us under Pontus Pilate" is the reminder that Christianity isn't just another body of abstract theological statements. It is a revealed faith that is grounded in history while being revealed by God from Heaven.
Other than "Jesus", Pilate is the only figure mentioned by name in the entire Creed. We find in earlier historic Christian creeds mention of Pontius Pilate as part of the confession of one's faith. Archaeology has confirmed the historicity of Pilate, whether in the writings of Flavius Josephus or the discovery of the Pilate Inscription in 1961. What I want to do now is compare what we find in earlier creeds to that of the Nicene-Constantinopolitan Creed. Below are some examples, with brief commentary that can help us appreciate the inclusion of Pilate's name in the Nicene Creed.
A. The Old Roman Creed, ca 100s A.D.
As early as the second century, an ancient Creed known as "The Roman Creed" was used to teach converts preparing for Baptism. Many church historians note how this creed was a forerunner to the more familiar "Apostle's Creed". Hippolytus of Rome, writing in the late second century, notes the liturgy used in ancient baptismal rites in his work "Apostolic Tradition, Part 2":
"Before immersion I lead the candidate in renunciation of Satan and his works. The presbyter anoints with the oil of exorcism, commanding all spirits to depart, and then hands the candidate to the baptizer. Entering the water naked, accompanied by a deacon, each candidate is asked the creed: Do you believe in God the Father? Do you believe in Christ Jesus, born of the Virgin, crucified under Pontius Pilate, risen the third day, ascended and seated at the Father’s right hand, coming to judge the living and the dead?"
B. Apostle's Creed - 3rd century onward.
The more familiar Apostle's Creed contains reference to Pontius Pilate in its confession of Christ's crucifixion:
"I believe in God, the Father Almighty, the Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried."
Thomas Aquinas, the so-called "Angelic Doctor" and foremost theologian of the thirteenth century commented on this part of the Apostle's Creed with respect to Pontius Pilate:
"If you seek an example of humility, look upon Him who is crucified; although He was God, He chose to be judged by Pontius Pilate and to be put to death: “Your cause has been judged as that of the wicked” [Job 36:17]."
C. Heidelberg Catechism - late 16th century
The Heidelberg Catechism was composed in 1563 to serve as a major catechism in the Reformed church. In Question 38 it asks:
Q. Why did he suffer 'under Pontius Pilate' as judge?
The answer given by the catechism can aid us in understanding why Pilate's name is part of the historic confession of the church's faith.
"A. So that he, though innocent, might be condemned by an earthly judge, and so free us from the severe judgment of God that was to fall on us."
The Nicene Creed summarizes what the historic Christian Church has confessed since day one.
When one reads John's account of Jesus' crucifixion, it is evident that Pilate's "handing over" of Jesus for crucifixion marks a significant boundary line crossed wherein the Son of God was publicly sentenced, condemned, and sent by humanity to the cross for which He was ordained by God to do so. John 19:14-16 "Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, 'Behold, your King!'15 So they cried out, 'Away with Him, away with Him, crucify Him!' Pilate said to them, “Shall I crucify your King?' The chief priests answered, 'We have no king but Caesar.'16 So he then handed Him over to them to be crucified."
In the Book of Acts we see evidence in the early days of the Church in Jerusalem that this particular moment had become codified in the church's prayers and liturgy, as seen in Acts 4:27-28 "For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever Your hand and Your purpose predestined to occur."
The early church identified itself personally and historically with their crucified and risen Lord. By including Pilate's name in their prayers and confession, the church was situating the cosmic battle for salvation by the incarnate Son of God in the firm soil of history, Roman politics, and the drama of human anguish. The crucifixion of the Lord Jesus Christ bore our sin, shame, and guilt. His suffering under a tyrant was for our anguish. Truly in suffering "under Pontus Pilate", He fulfilled the words of Isaiah 53:3-5,
"He was despised and forsaken of men, a man of sorrows and acquainted with grief; and like one from whom men hide their face He was despised, and we did not esteem Him. 4 Surely our griefs He Himself bore, and our sorrows He carried; yet we ourselves esteemed Him stricken, smitten of God, and afflicted. 5 But He was pierced through for our transgressions, He was crushed for our iniquities; the chastening for our well-being fell upon Him, and by His scourging we are healed."
