Kangaroo Court (2) (Luke 23:1-25)
Introduction
Luke’s account of Jesus before Pilate and Herod reveals a scene of profound injustice and divine purpose. What appears to be a chaotic, politically driven “kangaroo court” is actually the fulfillment of Christ’s mission. Is Jesus an entertainer? Enemy? Or is he legitimately the messiah? The world’s rulers act out of selfish pragmatism, not truth or justice. It would seem that all is lost, but the Lord uses his means. We see that the Lord uses even these pragmatic brutes to carry out his will.
Pilot's First Interaction
Pilate embodies worldly pragmatism. He recognizes Jesus’ innocence. We know this because he says, “I find no guilt in him.” However, he prioritizes political stability over truth. His decisions are driven by fear of losing power and provoking a riot rather than by justice or conscience. Pilate shows how earthly rulers often serve themselves instead of God.
Pilate sees no guilt in Christ, but he sends Christ away to preserve his own position. The crowd is about to riot, and Pilate realizes Herod might be the perfect patsy to solve this Jesus/King problem in Pilate’s courtroom. Ironically, Pilate acts as a priest pronouncing Christ’s innocence.
Herod's Interaction
Herod’s encounter with Jesus reveals spiritual blindness. He eagerly seeks Jesus. He, too is like the crowd, but he does not seek Jesus to worship or as an enemy that needs to be conquered. Herod desires to be entertained by a miracle. Like Pharaoh of old, he sees a sign from God, but hardens his heart against the Lord’s purpose. When Christ remains silent, Herod mocks Him and dresses Him in royal robes, ironically proclaiming the truth he cannot see: Jesus is the true King. Herod sends him back being the second witness to testify to Christ’s innocence. If Christ were guilty, Herod would have dealt with this alleged false king. Ultimately, Herod treats the Word of God as a spectacle rather than as the voice of salvation
Pilate's Third Interaction
When Jesus returns to Pilate, both rulers affirm His innocence because Christ has not been punished. So, the very fact that Christ returns is the testimony from two witnesses that Christ is innocent. However, the crowd, which is driven by corrupt leaders, demands that Barabbas, the rebel, be freed instead. They are rioting to release a man who as done the very things they accused Christ of doing. The difference is that Bar-Abbas has been tried and convicted on these crimes. He is clearly guilty. His name also means Bar (son) of Abba (of father or god). In choosing a violent insurrectionist over the Prince of Peace, the people reveal humanity’s tragic preference for earthly power over spiritual deliverance. This is the third time that Pilate declares him innocent. The Israelite leaders should see that by their own rules Christ is innocent. Ironically, we see the will of God displayed. The passover lamb is unjustly sent to death while the guilty one is set free. Tragically, we see that humanity exchanges the true Son of God for a counterfeit “son of the father” (Barabbas) who is the messiah of our own making.
Conclusion
The narrative exposes the emptiness of pragmatic justice and worldly expectations that we have. We do not clearly see the depth of sin and the full scope of the fall. Thankfully, our God does. Christ is faithful to his mission despite the many opportunities to escape his mission. Clearly, he does the father’s will to embrace the reality of the suffering servant and the passover lamb. It is only in Jesus Christ that the kingdom of God is established through his humble suffering. It is only in Christ that we begin our sojourn in this Spiritual kingdom as people seated with Christ. We wait for the fullness where the full physical kingdom of shalom arrives at Christ’s second coming in its full glory. Let us live as living sacrifices for our redeemer as we live in His power.