“But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.” — Isaiah 53:5 (BSB)
“He Himself bore our sins in His body on the tree, so that we might die to sin and live to righteousness. ‘By His stripes you are healed.’” — 1 Peter 2:24 (BSB)
“Then Pilate took Jesus and had Him flogged… Finally, Pilate handed Him over to be crucified.” — John 19:1, 16 (BSB)
“In fact, in this city both Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed. They carried out what Your hand and will had decided beforehand would happen.” — Acts 4:27–28 (BSB)
Jesus’ suffering under Pilate fulfilled the prophecies of Isaiah 53, showing Him as the Suffering Servant who bore our griefs and carried our sorrows. Though Pilate found no fault in Him, he capitulated to the crowd, condemning the Innocent One to death. This suffering was unjust by human standards but just in the divine plan: Jesus suffered as our substitute. As John Stott declared, “The essence of sin is man substituting himself for God. The essence of salvation is God substituting Himself for man.”
In the Anglican tradition, this phrase has deep liturgical and theological resonance. The Book of Common Prayer reminds us in the Holy Communion liturgy that Christ “suffered death upon the Cross for our redemption; who made there… a full, perfect, and sufficient sacrifice.” Article II of the Thirty-Nine Articles affirms “Christ truly suffered, was crucified, dead, and buried, to reconcile His Father to us.” The mention of Pilate also signifies that Christ’s Kingdom is not of this world—it transcends all earthly rule and judgment.
Bishop Stephen Neill noted that the inclusion of Pilate’s name in the Creed “declares that the Crucifixion is not a timeless spiritual truth but a once-for-all event in human history, as real as Caesar or Rome.” The Gospel is not advice—it is news. By naming Pilate, the Church insists that this news can be dated, located, and believed. The scandal of the cross and the glory of our redemption are inseparably linked to the historical suffering of Christ.
To confess that Jesus “suffered under Pontius Pilate” is to declare that our salvation is grounded in history, not imagination. It is to proclaim that God entered human misery and injustice and bore it in His own body. Christ’s suffering was not a tragic accident—it was God’s appointed means to bring us peace. As 1 Peter 2:24 reminds us, “He Himself bore our sins in His body on the tree.” This suffering is the heart of our hope, and the glory of our Redeemer.
Irenaeus emphasized the reality and purpose of Christ’s suffering in time and space.
Tertullian (c. 155–220 AD) declared: “We know that Jesus suffered under Pontius Pilate as governor of Judea, and this fact is recorded in the imperial archives. It was not done in a corner.” — Apologeticus, 5
Tertullian appealed to historical records to defend the factual basis of the Gospel.
St. Athanasius (c. 296–373 AD) taught: “He suffered as man, that we might live as sons of God. The death under Pilate was shameful, but His obedience was glorious.” — On the Incarnation, 25
Athanasius tied Christ’s humiliation under Pilate to our exaltation in Christ.
St. Cyril of Jerusalem (c. 313–386 AD) said: “We add the name of Pilate to the Creed, not to honor him, but to declare the time and truth of Christ’s Passion.” — Catechetical Lectures, 13.1
Cyril explained that Pilate’s name serves as a historical anchor and a theological statement.
St. Augustine of Hippo (354–430 AD) wrote: “He was judged by a mortal judge, yet He will judge all the living and the dead. The one who stood silent before Pilate will speak with power on the last day.” — Sermon 201.2
Augustine contrasted Christ’s apparent defeat under Pilate with His ultimate triumph as Judge of all.
An Anglican Catechism (Expanded) offers over 350+ Scripture-based answers to the core truths of the Christian faith. Each entry includes biblical texts, theological insight, and reflections from historic and contemporary Anglican voices. Rooted in the classical tradition, it is designed for teaching, discipleship, and spiritual formation.
An Ancient Worship Movement invites readers into the rich, historic worship of the early Church rediscovered through the Anglican tradition. This book calls believers into a deeper, Spirit-filled encounter with Christ through timeless practices.
St. Thomas Church
PO Box 873
Abbotsford, BC,
V2T 7A2, Canada
If you are interested in starting a St. Thomas Church in your area and or ordination path fill the contact card form.
St. Thomas Church is a Church planting movement in ancient tradition.
