Title: GOOD NEWS IN A KANGAROO COURT

Focus: Although Pontius Pilate’s trial of Jesus is a travesty of justice, it gives rise to good news today.

Function: To deepen the people’s insight and wonder of God’s love toward the world in Jesus Christ.

Text: John 19:1-18

INTRODUCTION

O.J. Simpson, Michael Jackson, Scott Peterson, and Robert Blake—they all have something in common: they know what it means to be prosecuted and to hear a verdict from a jury and a judge. Whereas the outcome of Michael Jackson’s trial is still unclear, his trial seems more like a circus of the bizarre than a court of justice. In some ways, the same was true for Scott Peterson and Robert Blake. However, according to public opinion O.J. Simpson’s trial was a kangaroo court.

One definition of a “kangaroo court” is: an unfair trial in which the rights of the accused and the precepts of justice are ignored and the outcome is usually known beforehand. Kangaroo courts do great injustice to innocent people, whether they are victims pressing a claim, or defendants facing charges in court. The entire criminal justice system suffers whenever there is a kangaroo court, because people loose faith in the judicial system. “Kangaroo court:” an unfair trial in which the rights of the accused and the precepts of justice are ignored and the outcome is usually known beforehand.

I think that this definition fits Jesus’ trial to a tooth. For on this Good Friday we find ourselves standing in Pontius Pilate’s courtyard near his palace. And we observe a travesty of justice. Jesus is getting the “short end of the stick of justice.” Yet, in some strange way, we also receive good news in Pontius Pilate’s kangaroo court. So what’s that good news on this Good Friday in Pilate’s chamber of justice?

THE PASSAGE: JOHN 19:1-18

Come and explore with me this scene of Jesus’ in Pilate’s courtyard. Take note of the following:

This passage is filled with vivid scenes that move from Gabbatha to Golgotha, from the Stone Pavement in Pilate’s palace to the Place of the Skull outside of Jerusalem. The spotlight in the passage moves from scene to scene in Pilate’s court of justice to Pilate’s place of execution. Gabbatha leads to Jesus’ condemnation; Golgotha leads to Jesus’ execution.

Note also that this passage is full of political drama and shenanigans. For example, Caiaphas, the High Priest of Israel, with the help of the chief priests and an unruly mob of Jewish citizens, deliver Jesus into the hands of Pontius Pilate. The rulers of Israel hand over the Son of God and Ruler of all to Caesar’s governor in Jerusalem.

The idea is simple: Jesus must die. But in order for the Jews to put Jesus to death, they need the approval of Rome. Pilate represents Rome. So, Pontius Pilate must be persuaded to crucify Jesus.

Pilate listens to the charges: He claims to be the king of the Jews! (18:33) Now that should be enough to get Pilate’s attention, because a king of the Jews might contest or oppose the emperor of Rome. But in talking with Jesus, Pilate concludes that Jesus is no threat to Rome or to Pilate himself in Jerusalem. Jesus has no army, no weapons, and no massive popular support. So, Pilate finds no basis for a charge against Jesus.

But Pilate does feel a lot of pressure from the Jewish leaders and the unruly mob. They are keen on putting Jesus to death. They are even willing to choose (and set free) Barabbas, a fierce insurrectionist, over against Jesus. The political heat is on. It’s all drama.

Pilate tries to be just and do the right thing for Jesus. But he also feels a need to placate the crowd by beating Jesus and by making public sport or fun of him saying to the crowd: “’Look, I am bringing him out to you to let you know that I find no basis for a charge against him.’ (When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them), ‘Here is the man.’” (vs. 5).

The crowd goes wild. They recognize that Pilate is not only making fun of Jesus, but also of them. For the crown of thorns and the purple robe point to their charge that Jesus is a king, and therefore a threat to Rome and the empire. And, of course, Pilate knows—and the mob knows—that the charge does not hold any water.

So they yell: “Crucify him! Crucify him! And they shift their argument to what they consider the real crime of Jesus. He “claimed to be the Son of God,” they cried out. And that, of course, is blasphemy according to Jewish interpretation of the Law of Moses. And thus Jesus is worthy of death.

Pilate is caught in a trap of political drama and shenanigans: if he releases Jesus, the mob may go out of control and cause a rebellion in Jerusalem. More than that, Pilate may have to explain to Caesar in Rome why he let this potential enemy called Jesus, the “king of the Jews” go free. If, however, he hands over Jesus to be crucified, Pilate goes against his conscience, his superstitious nature, his wife’s warning not to hand over this Jesus, and Pilate violates Roman justice.

Note also that this passage is full of irony. If Pilate would have done the right thing and let Jesus go free, then Jesus would not have been crucified; then Jesus would not have died an innocent death; then Jesus would not be our Savior today; then the world would be without hope and there would be no good news; then we would still have to pay the wages of sin ourselves.

So, must we now go to Pilate and say, “Thanks for handing Jesus over to be crucified”? Are we now in a position to say to Pilate: “Thank you for conducting a Kangaroo court”?

I don’t think so. God holds Pilate, and all of us, accountable to the choices and decisions we make. Whether they are right or wrong, we must assume responsibility for them. But Pilate’s travesty of justice in Jesus’ court case does make us pause and ponder God’s sovereign, incomprehensible ways with us and the world.

THE GOOD NEWS

Today is Good Friday. Look for the good news in this Kangaroo court, and increase your insight and wonder of God’s love in Jesus Christ. Think about this:

Pilate’s courtroom action and subsequent crucifixion of Jesus is God’s pronouncement of judgment on Jesus. This sounds awful, but true. There is a direct connection between God the Father in heaven, Pontius Pilate at Gabbatha and Jesus at Golgotha. Pilate’s judgment is God’s judgment on Jesus.

Let me explain: Pilate is a Roman government official; he serves under Caesar, emperor of Rome. Pilate exercises government authority. As such, he wields power over people, power to protect and power to punish. From the Bible we learn that this authority or power comes from God. In Romans 13: 4 we read that the one in authority is “…God’s servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God’s servant, an agent of wrath to bring punishment on the wrongdoer.” Pontius Pilate, then, is more than a servant of Caesar; he is God’s servant, though Pilate would be the last one to recognize or acknowledge that truth.

Now dig up that good news in Pilate’s kangaroo court: Pilate views Jesus as innocent, but disposable when politically expedient. “There is no basis for any charge against Jesus,” says Pilate. But for the sake of peace in Jerusalem, Pilate is willing to sacrifice Jesus on Golgotha’s cross—innocent but disposable.

But God does NOT view Jesus as innocent. God views Jesus as a sinner, as a “lamb who takes away our sin.” God views Jesus in Pilate’s courtyard as a high priest or mediator who presents himself as a sacrifice to pay for our sins. This is why we read in II Corinthians 5:21 “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God.”

And this is why we read in our confession (Lord’s Day 15) the following question and answer: “Why did (Jesus) suffer ‘under Pontius Pilate’ as judge?” “So that he, though innocent, might be condemned by a civil judge, and so free us from the severe judgment of God that was to fall on us.”

We shall not pretend that we understand God’s way with his eternal Son called Jesus. Nor shall we claim to fully understand God’s way with us. But as Christians we receive with great joy this good news:

Jesus took our place, that we may live. Jesus received condemnation, so that now there is no more condemnation for all “those who are in Christ Jesus….” (Rom. 8:1). Thank God that the story of Pilate’s kangaroo court does not end at Golgatha or the tomb. It only advances God’s salvation for a lost humanity and a sin-stricken world.

Gabbatha and Golgotha will lead to resurrection, ascension, Pentecost, and eventually to the complete renewal of all things at the end of time. That’s why Good Friday comes to us with good news, even when we walk through Jesus’ valley of suffering and death.

In the name of the Father, Son, and Holy Spirit. Amen.