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Justice and Mercy in Christ’s Trial
Luke 23:1-25
God is a God of justice. Psalm 89 declares that righteousness and justice are the foundation of God’s throne. Genesis 18 asks - shall not the judge of the whole earth do right? But this isn’t always perceptible. The guilty are acquitted and the innocent are condemned. The powerful crush the powerless. And we as God’s people suffer. Some of us can’t get over it. But then we’re reminded about Joseph! He was supposed to be exalted, but was thrown into a pit, his wrists bound, and false accusation from a powerful ruler’s wife led to more than a decade in prison. Why such injustice? In God’s providence, it was to demonstrate mercy - a special providence for his brothers. Joseph acknowledged this to them - “You meant it for evil, but God meant it for good for the salvation of many.” Now, this seems like justice is sacrificed for mercy! But what about their justice? They sinned. He was sinned against. What about their punishment? How could his forgiveness alone absolve them of their crime when their crime was ultimately against God? Where did God deal with their injustice?
We see mercy and justice meeting at Christ’s crucifixion. Their crime was paid for at the cross. And because Jesus died, they could be forgiven. That’s why for them to be forgiven, he had to face injustice. He was undeserving of punishment but took it anyway. God used wicked men for his own purposes. As Peter said in Acts 2 - Jesus was delivered by evil hands, according to the perfect foreknowledge of God. Man’s wickedness was the very vehicle for God’s plan to show mercy and still achieve justice. And we marvel at how God did it. There are 3 divisions in this text. Firstly, the Just King appears before unjust kings. Secondly, the King justly condemns the Just King. Thirdly, the unjust aspirant was desired over the Just King.
Firstly, the Just King appears before unjust kings. We see three unjust kings, as it were. Firstly, the Sanhedrin. After his betrayal, the secret night trial in Caiaphas’ house, the early morning kangaroo trial by the Sanhedrin, and Judas’ suicide, Jesus was sent to Pilate. Verse 1 says, “And the whole multitude of them arose, and led him unto Pilate.” Why? The reason they came to Pilate was because he was the representative of Caesar - the king of the Roman Empire, of which Judea was a colony. So these Sanhedrin rulers - kings if you will - couldn’t legally execute Jesus unless it was done by this foreign governor. We’ve already seen how they used false witnesses. But now they were about to subvert justice again. But how providential it was! Pilate as the governor of Judea usually lived in Caesarea Maritima - the capital of that region. But during the High Feasts - like Passover - he’d come to Jerusalem. While there, he stayed at the Praetorium, which used to be the palace of Herod the Great. That was the king who perpetrated great injustice. He massacred children in Bethlehem, hoping to kill Jesus. And this residence was very close to the temple - a very short walk away. The Sanhedrin had just tried Jesus at dawn and could quickly bring him to Pilate.
But why the rush? Several reasons. These rulers had to accomplish the crucifixion before Pilate left - he was only there for the feast and would’ve likely left after a few days. Also, they were in a hurry because they feared the people. Jesus still had supporters who had welcomed him into the city 5 days earlier as a king. If they didn’t get Jesus crucified early enough, there’d have been a riot. And they were also eager to get him crucified before sundown because the next day was the Sabbath. In their ethos, they could do no work on the Sabbath day. And this is the irony - they kept ceremony in a superstitious way, but didn’t keep the weightier matters of the law - like “thou shalt not kill or bear false witness.” But see also their tactic when they brought Jesus to Pilate. They knew that a religious heresy charge would mean nothing to Rome. And that’s why they made him out to be a political revolutionary - verse 2 - “We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.” They charged him with uprising, assuming the crown, and tax resistance - when Jesus said “pay taxes!” These were unjust and unmerciful rulers.
Secondly, we see Pilate, representative of the Roman crown. He wasn’t very liked by the Jewish population. His rule over Judea was filled with frequent cultural clashes. His primary duty was to maintain order and to collect taxes for Rome - so he made many enemies at that time. He repeatedly offended Jewish law and customs by introducing Roman imperial symbols that sparked protests. When Jesus, in Luke 13, recounted of how some Galileans were massacred in the temple and their blood mingled with the blood of the sacrifices - that was Pilate. He killed them. When Jesus, in Luke 14, told about counting the cost before building a tower - that was Pilate. He wanted to build and aqueduct and tower, but didn’t have the funds - which he tried to get from the temple treasury; angering the Jews. He was not a particularly good governor. Rome was increasingly upset with him. His position as governor was hanging by a thread. Not long after Jesus’ crucifixion, he was removed from office. So this meant that he had reason to appease the Jews.
This is why at the trial, the priests and Jewish nobles expected Pilate to be on their side. So after he interrogated Jesus, and said he found no fault in him, the priests protested even more fiercely. It could’ve been then that they said what they did in John 19 - “if you let this man go, you’re not Caesar’s friend - whoever calls himself king speaks against Caesar!” How can you let him go? He stirs up the people, teaching since he was in Galilee. Now, this probably alarmed Pilate. His position was not a strong one. And instead of letting Christ go - because there was no evidence of sedition, he instead handed Jesus over to Herod Antipas. Verses 6-7 - “When Pilate heard of Galilee, he asked whether the man were a Galilaean. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.” So even though Pilate found no legal guilt, he ultimately yielded to political pressure out of fear of civil unrest and challenges to his loyalty to Caesar. He was an unjust ruler and unmerciful.
Thirdly, Herod. Now, why did Pilate send him to Herod? Herod was the tetrarch of Galilee and Perea. He was in charge of that region. And so if Pilate didn’t have to execute justice, all the better. And he probably also sent him to Herod because he knew it was a spiritual matter. Herod was supposed to worship the Hebrew God, and should’ve understood such matters. After all, Jesus said his kingdom wasn’t of this world. Now, who was he? Herod Antipas was the son of Herod and Great, and he was the Herod responsible for beheading John the Baptizer. Do you recall? He allowed Salome, his niece and now step-daughter, to trick him into killing John. So he wasn’t a just man. And when Jesus’ fame was increasing in Decapolis, he thought it was John that came back to life. So if you recall, he plotted to kill Jesus. Knowing what he was like, Jesus called him a fox in Luke 13. And he would’ve killed Jesus, if the Lord hadn’t been aware of it, and avoided him.
But now, the Lord was before him. What did Herod do? He didn’t kill or sentence Jesus. Instead he found him a curiosity. He wanted him to perform a miracle because he had heard many things about him. But Herod didn’t execute justice. In the end, he sent Jesus back to Pilate. Why? It’s clear that Jesus was not guilty of death. And Herod asked many things of Jesus - who didn’t answer - he didn’t have sufficient details to hold him. He couldn’t make out if the spiritual charges were true or not. Despite all the vehement charges, in verse 11 by the priests and scribes, Herod didn’t find him guilty - hence the return to Pilate. Even if he were guilty and as a Galilean under his jurisdiction, the arrest and alleged crimes occurred in Jerusalem; so he didn’t have final jurisdiction over Jesus. But on top of that, he was visiting Jerusalem for Passover and couldn’t execute a man on Roman jurisdiction without explicit imperial backing. But this is the clincher. Pilate didn’t find him guilty. Herod didn’t find him guilty - the religious charges didn’t carry any valid legal weight. But instead of doing the right thing, by protecting Jesus, who was under his jurisdiction, he and his soldiers mocked him - by dressing him up in a royal robe, and sent him back to Pilate, knowing that Jesus was just. He didn’t protect his own citizen. Why? Verse 12 - by returning Jesus, both of them became friends when there was prior rivalry. Herod used Jesus as a diplomatic gesture - to acknowledge the jurisdiction of Pilate.
Where was mercy and justice? Each was doing what was best for them. By the Jewish governors - there were false charges to get rid of Jesus. By the Roman governor - there was unwillingness to act against Jewish rivals and to hand him off to another to preserve himself. By Herod - there was unwillingness to protect Christ, but to use him to gain political favor. All were acting in their own self interest. This reminds us of the fallen kings of Psalm 2. These earthly rulers - both Jew and Gentile, religious and secular powers are gathered against the Lord and his Christ. They’re all using their authority and judgment, but God in heaven laughs, for finally, they’re doing his will. John Calvin said, “The wicked do execute what God has decreed; but they are not excused, because they do it for a different end.” They meant it for evil; God meant it for salvation. God was doing something by it.
We see secondly, the King’s just condemnation of the Just King. Now, we can’t help but look at Pilate and acknowledge the image of God in him - no matter how broken. Three times he tried to release Jesus. In verses 14-16, he told the people - “you brought me this man accused of corrupting the people. I examined him and found no proof of what you accuse him of. I sent him to Herod - same thing. He’s not worthy of death. So after punishing him, I’ll release him.” Then in verse 20, he tried again - it says he wanted to release Jesus. Why? He was innocent. But they wanted him to crucify him. And verse 22 - he tried a third time. “Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.” Notice the irony. Pilate, the earthly judge, is trying to be just according to Roman law. Why? By all human standards, Jesus was just - righteous, blameless, without spot or wrinkle. And by divine standards he was God - holy. Pilate confirmed his innocence thrice. But this is where human injustice came in. Roman law allowed non-citizens to be whipped. And so Pilate had Jesus whipped to satisfy the bloodlust of the people - who were chanting “Crucify him!” He even thought by offering to release a hardened criminal - Barabbas - that they’d choose Jesus instead. He tried his hardest to release Christ because he thought Christ was just. But in the end, in injustice, he crucified him.
Now, beloved, as we look at this, we must see the hand of the heavenly King - God himself - who condemned his own Son. This is the deeper truth. Behind Pilate’s injustice of an innocent man, was God’s just punishment of someone who was made to be guilty. So while Pilate saw him as innocent, the Supreme King declared him guilty because Jesus now stood in the place of sinners. This is how God can demonstrate mercy as well as justice. Christ, as God, took on himself God’s justice for all the injustice of the world, so that he can mercifully offer forgiveness. So while Pilate said - “I find no fault in him”, the Father declared, “the LORD hath laid on him the iniquity of us all.” God imputed our unrighteousness on him. What Pilate saw was that Jesus was innocent. What he didn’t see was that God had placed the sins of his people on him. And God was using Pilate as the very instrument to carry out this divine justice. This Just King was now made to be unjust. He was made sin for us, who committed no sin. And God, who sits in heaven, now had to punish him. This is how, as Genesis 18 says, God who’s the judge of the all the world will do right. Will make things right. And he did it through Pontius Pilate. Why? Heidelberg Lord’s Day 15 tells us, because it had to be an earthly judge. And there’s no authority apart from a God given authority. So in Pilate’s injustice, he was acting on God’s behalf, to do what God had justly determined to do. Romans 13:1 - “For there is no power but of God, the powers that be are ordained of God.” And shall not the judge of the earth do rightly?
Now, almost immediately, we see the results of that condemnation. Barabbas was released. It’s a picture of what happens to all of us who have Christ in our place. That’s the third point, the unjust aspirant desired over the Just King. Pilate had a tradition at the high festivals - he would release a prisoner as a show of clemency and mercy. He offered to release Jesus, thinking the crowd would agree to it. But instead, the crowd roars in verse 18 - “Release to us Barabbas!” Now, why did they choose a murderer over Christ. Verse 19 revealed that Barabbas had made certain sedition in the city - he revolted against Rome in other words - and was cast into prison for murder - presumably of a Roman soldier whom he rebelled against. Now, something interesting about Barabbas. In some manuscripts, his name is recorded as Jesus Barabbas. Which is why some textual scholars suggested that early Christian scribes may have intentionally removed Jesus from his name to protect the Lord. But if it’s true, his name would’ve literally been Jesus Bar-abbas - Jesus, the son of the father. Meaning, the people wanted this son of the father to be savior over the true Son of the Divine Father to be Savior. Why? Because the people wanted political freedom from the Romans. If this Jesus had been successful, they’d be free from Roman rule. So they wanted him to live another day to give them the justice they wanted. But not Jesus to receive the mercy they needed. And if this false Jesus had been successful, he would’ve been ruler - a king. He aspired to a kingdom through violence, rebellion, and the works of the flesh. And this is what the crowd wants. And in the end, Jesus, the true Son of the Father, the eternal Son of God was condemned in his place. The unjust aspirant was set free, but the Just King was bound and killed.
But beloved, this is the heart of the Gospel. Christ died, so that a sinner could be released. He died so that we who trust in him would be redeemed. We are all Barabbases - we’re rebels, we’ve tried to overthrow God’s authority in our lives. We’ve taken arms against the King of Heaven. We’re insurrectionists. We deserve condemnation. But on that day, the Judge of all the earth did something shocking. He took the rebel - all of us - and set us free, and he took his Son and bound him. He gave us mercy, and let His Son take our justice. We’re all aspirants - like Eve - who wanted to be like God, taking the fruit. But through Christ, we’re are given a kingdom.
But what about Pilate? The priests? Herod? What about all the injustices carried out today? Beloved, many are nailed to the cross. Because of Christ, members of Caesar’s household believed in Paul’s time. Even the centurion confessed Christ at the cross. Sins of these unjust kings were placed on Christ at the cross, and they received mercy. Because of Christ, many priests came to faith after the deacons were installed in Acts 6. Sins of these unjust rulers were placed on Christ at the cross. And because of Christ, Joanna, wife of Chuza, and Manaen of Acts 13, of the household of Herod, they came to faith - their unjust works nailed to the cross. They are Barabbases like we are. They have received mercy as we have. Beloved, we do face much injustice in this life. But is not the solution to injustice, mercy? Let us pray for our enemies - those who treat us with injustice. We’re no longer rebels, but sons. And therefore, if the Just King died for unjust people, it helps us as his people, to handle the injustices that come our way. It helps us to show mercy. Even as Jesus cried out on the cross - “Father, forgive them for they know not what they do!” we too can show such mercy towards those who show us injustice. If we are souls made just, then we must show mercy.Beloved, such justice and mercy propels us to proclaim Christ and draw sinners to the cross. Such justice and mercy makes us forgiving. Such justice and mercy also causes us to labor for justice and mercy - to do his will.
But we also live in a messy unjust world. And not all will come to Christ and experience his mercy. That’s why, in all the injustice and lack of mercy we experience on earth, we never forget that the judge of the all the earth, shall he not do right? For Christ will come one day, not as an unjustly treated king, but as a Just King to right all wrongs. That’s also the promise of the cross.
1. The Just King Appears Before Unjust Kings (vv. 1-12)
2. The King Justly Condemns the Just King (vv. 13-22)
3. The Unjust Aspirant Was Desired Over the Just King (vv. 18-25)
* As a matter of courtesy please advise Rev. Mark Chen, if you plan to use this sermon in a worship service. Thank-you.
(c) Copyright 2026, Rev. Mark Chen
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