After the death of Herod the Great, his son Herod Archaelaus (Archelaus, Matthew 2:22) ruled over Judea until AD 6. His misrule prompted Rome to appoint a series of prefects or governors over Judea. There were 15 governors appointed from Coponius (AD 6-9) to Gessius Florus (AD 64-66).
Pontius Pilate served as Governor of Judea from AD 26-36 (Matthew 22:7; Luke 3:1).
Carl Rasmussen called my attention to an excellent article by Joan E. Taylor in New Testament Studies dealing with the part played by Pilate in promoting the Imperial Cult. Taylor, now Professor of Christian Origins and Second Temple Judaism at King’s College in London, says that the coinage of Pilate and the Pilate inscription from Caesarea,
“indicate a prefect determined to promote a form of Roman religion in Judaea” (Taylor, Joan E. “Pontius Pilate and the Imperial Cult in Roman Judaea.” New Testament Studies 52. 2006: 555-582.)
Pilate minted two types of coins. The first coin, minted in AD 29, shows three bound ears of barley on the obverse. The inscription reads “Julia, of Caesar.” After the death of Livia, wife of Augustus, and mother of Tiberias, she was given the name Julia. One ear of barley is standing and two are drooping. On the reverse we see a libation ladle (simpulum) used by Roman priests to pour wine over sacrificial animals. The inscription reads, “TIBEPIOY KAICAROC (of Tiberius Caesar) and date LIS” (Hendin).
The second coin, struck in AD 30, shows a lituus, a wooden staff or wand used by Roman augures to signify their authority. The inscription on the obverse reads TIBERIOY KAICAROS (Tiberius, Caesar). The reverse shows a wreath with the date.
Taylor describes the coins of Pilate’s predecessors as showing primarily agricultural images. She says,
Pilate’s coins, by contrast, depict two key items of specifically Roman religious spiritual use: the lituus and the simpulum. In depicting these instruments on the Judaean coinage Pilate advertised particular rituals of exclusively Roman cult. These instruments were not generic to all cults in the Empire, which now embraced the Hellenistic world, let alone to Jewish or Samaritan rituals, but had emblematic and ritual uses within Roman rites alone. The ritual instruments themselves are described by terms not used for profane utensils, even when these utensils are quite similar (see Arnobius Adversus Nationes XXTV.1-6). They were entirely sacred implements, and they were cared for and stored in sacred space. (558-559)
Carl Rasmussen discusses Pilate’s coin showing the lituus here.