Trials

Introduction

Innocent until proven guilty is a cornerstone of modern justice. With advances in DNA science, the Innocence Project started by Barry Scheck and Peter Neufeld has secured the release of 273 wrongfully convicted prisoners. In our legal system, both testimonial and physical evidence matter. However, in Jesus’ day, evidence was limited to testimony, and Jewish law required two to three witnesses to convict someone of a crime. When no witnesses existed, the accused had to prove they had legitimately acquired any property in question.

Jesus is brought to trial multiple times in a single long night and longer day. First he appears before the high priest and religious leaders, then before Pilate, then before Herod, and finally back before Pilate. Fatigue is setting in on all sides, but Jesus remains in control—not the religious leaders, not Pilate, not Herod. These political and religious leaders believe they will settle the matter about Jesus, but the matter is already settled. Jesus will go to the cross, but not before we see the lunacy of these trials unfold. The religious leaders lie about Jesus. The political leaders want to release him. There is no credible evidence. Yet while they conduct their private interrogations and attempt to incite the people, Jesus remains committed to a plan set in motion long ago.

See the Son of God on trial. See him knowing that the plan of God is unfolding. See him resolved and steadfast. See him mistreated and unjustly accused. See the Son of God sent to the cross for you and for me.

Charges

Jesus is asked to condemn himself. “Tell us if you are the Christ” is a loaded question—answer yes and you are condemned, answer no and you deny the truth. But Jesus’ response is not only insightful but truthful: “It doesn’t matter what I say, you will not believe me.” Their minds are already made up. They have already decided what their truth is. Jesus answers with a look to the future, knowing he will soon be sitting next to God. To the leaders, this is blasphemous—to sit next to God is to declare yourself equal. God is holy and just, too pure to have a man next to him. They have all they need to take Jesus to Pilate.

Pilate doesn’t care about a blasphemous statement, so three new charges are brought against Jesus. First, he is a religious agitator who teaches things that go against Jewish faith. Pilate cares little about this charge, but it serves to demonstrate that Jesus is a troublemaker. Second, he forbids taxes being paid—a charge we know is false from Luke 20:25, but one that would get Pilate’s attention. Third, he claims to be a king. This is the big accusation. The first showed his desire to cause trouble, the second would affect Rome’s coffers if left unchecked, but the last is in direct conflict with Rome itself. He is a revolutionary.

Pilate must have scoffed. Jerusalem was overrun with people trying to lead revolts against Rome. One more revolutionary was nothing to get excited about. His question to Jesus—“Are you their king?”—was meant to determine the seriousness of the charges. Jesus’ answer was simple: “If you say so.” No words of rebellion, no attempt to spew hatred toward Rome. If this is a revolutionary, he is the calmest revolutionary Pilate has ever seen. Pilate’s verdict is “Not guilty.”

In the confusion, Pilate hears that Galilee is involved. Jesus is sent to Herod for examination. Herod wants to be entertained. This is the same Herod who had tried to kill Jesus earlier in Luke 13, but now he simply wants a miracle or two—something entertaining. Jesus refuses to debase himself to a mere showman. Herod has some fun at Jesus’ expense anyway and sends him back to Pilate.

Pilate’s final examination doesn’t change his opinion. Jesus needs to be set free. He will have him punished and then release him. But the people cry out for Barabbas, another revolutionary, to be released. The people chant for Jesus’ crucifixion. In many ways it doesn’t matter to Pilate—what difference does it make as long as one revolutionary dies while all these people are in town? And so he gives them Jesus.

Irony

This set of events contains two bits of irony that serve as our lessons today. The first may seem insignificant at first glance. Luke 23:12 tells us that Pilate and Herod became friends that day—before they had been enemies. Both were interested in power, and their distrust of one another was political. Pilate represented Rome; Herod represented Jerusalem. So it is obvious they were political enemies. What brought them together? Jesus. There is nothing positive about their new alliance, but when Jesus is present he brings people together. Here is the work of Jesus already. While neither Pilate nor Herod are interested in following God, they foreshadow what Jesus is going to do at the cross. Jesus will bring Jews and Gentiles together. Reconciliation under the cross will bring all to God. Even before his death, Jesus brings Jews and Gentiles together.

The second irony is found in the man Barabbas. Barabbas is the real revolutionary—the leader of an insurrection in the city of Jerusalem, on death row with overwhelming evidence of his guilt. But he will not die this Passover. The innocent man, Jesus, will. The one with no evidence of being a revolutionary will die instead.

Barabbas means “son of the Father.” Abba is the word Jesus used to address his Father. Jesus is asked if he is the son of God. Which of these two men is truly the son of the Father? Which of these two demonstrates the will of God? Jesus is clearly innocent—Pilate knows it, Herod knows it, even the religious leaders have to lie in order to get Pilate to pay attention. It wasn’t right. Nothing about it is just. But this is the point: Jesus dies so that those who are truly guilty can live.

We can ignore the evidence or we can respond. Which will you do?

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