Joh 18:33-38 | Barnes | STEP | Verse 33. Art thou the King of the Jews? This was after they had accused him of perverting the nation, and forbidding to give tribute to Caesar, .

John 18:33-38

Verse 33. Art thou the King of the Jews? This was after they had accused him of perverting the nation, and forbidding to give tribute to Caesar, Lk 23:2,3. Verse 34. Of thyself. From any conviction of your own mind, or any apprehension of danger. During all the time in which you have been praetor, have you seen anything in me that has led you to apprehend sedition or danger to the Roman power? This evidently was intended to remind Pilate that nothing was proved against him, and to caution him against being influenced by the malicious accusations of others. Jesus demanded a just trial, and claimed that Pilate should not be influenced by any reports that he might have heard of him. Verse 35. Am I a Jew? Am l likely to be influenced by Jewish prejudices and partialities? Am not I, being a Roman, likely to judge impartially, and to decide on the accusations without being biassed by the malignant charges of the accusers?

Thine own nation &c. In this Pilate denies that it was from anything thing that he had observed that Jesus was arraigned. He admits that it was from the accusation of others; but then he tells the Saviour that the charge was one of moment, and worthy of the deepest attention. It had come from the very nation of Jesus, from his own countrymen, and from the highest authority among the people. As such it demanded consideration, and Pilate besought him to tell him what he had done--that is, what there had been in his conduct that had given occasion for this charge.

(w) "own nation" Jn 19:11, Acts 3:13 Verse 36. My kingdom, &c. The charge on which Jesus was arraigned was that of laying claim to the office of a king. He here substantially admits that he did claim to be a king, but not in the sense in which the Jews understood it. They charged him with attempting to set up an earthly kingdom, and of exciting sedition against Caesar. In reply to this, Jesus says that his kingdom is not of this world--that is, it is not of the same nature as earthly kingdoms. It was not originated for the same purpose, or conducted on the same plan. He immediately adds a circumstance in which they differ. The kingdoms of the world are defended by arms; they maintain armies and engage in wars. If the kingdom of Jesus had been of this kind, he would have excited the multitudes that followed him to prepare for battle. He would have armed the hosts that attended him to Jerusalem. He would not have been alone and unarmed in the garden of Gethsemane. But though he was a king, yet his dominion was over the heart, subduing evil passions and corrupt desires, and bringing the soul to the love of peace and unity.

Not from hence. That is, not from this world.

(x) "answered" 1Timm 6:13 (y) "My kingdom" Ps 45:3,6, Isa 9:6,7, Dan 2:44, 7:14, Zech 9:9, Lk 12:14 Jn 6:15, Rom 14:17, Col 1:13 Verse 37. Art thou a king then? Dost thou admit the charge in any sense, or dost thou lay claim to a kingdom of any kind?

Thou sayest, &c. This is a form of expression denoting affirmation. It is equivalent to yes.

That I am a king. This does not mean simply that Pilate affirmed that he was a king; it does not appear that he had done this; but it means, "Thou affirmest the truth; thou declarest what is correct, for I am, a king." I am a king in a certain sense, and do not deny it.

To this end, &c. Comp. Jn 3:11,12, &c. Jesus does not here affirm that he was born to reign, or that this was the design of his coming; but it was to bear witness to and to exhibit the truth. By this he showed what was the nature of his kingdom. It was not to assert power; not to collect armies; not to subdue nations in battle. It was simply to present truth to men, and to exercise dominion only by the truth. Hence the only power put forth in restraining the wicked, in convincing the sinner, in converting the heart, in guiding and leading his people, and in sanctifying them, is that which is produced by applying truth to the mind. Men are not forced or compelled to be Christians. They are made to see that they are sinners, that God is merciful, that they need a Redeemer, and that the Lord Jesus is fitted to their case, and yield themselves then wholly to his reign. This is all the power ever used in the kingdom of Christ, and no men in his church have a right to use any other. Alas! how little have persecutors remembered this! And how often, under the pretence of great regard for the kingdom of Jesus, have bigots attempted by force and flames to make all men think as they do! We see here the importance which Jesus attached to truth. It was his sole business in coming into the world, He had no other end than to establish it. We therefore should value it, and seek for it as for hid treasures, Prov 23:23.

Every one, &c. See Jn 8:47.

(z) "I should bear witness" Isa 55:4, Rev 1:5, 3:14 (a) "Every one that is of the truth" Jn 8:47, 1Jn 4:6 Verse 38. What is truth? This question was probably asked in contempt, and hence Jesus did not answer it. Had the question been sincere, and had Pilate really sought it as Nicodemus had done (Jn 3:1), Jesus would not have hesitated to explain to him the nature of his kingdom. They were now alone in the judgment-hall (Jn 18:33), and as soon as Pilate had asked the question, without waiting for an answer, he went out. It is evident that he was satisfied, from the answer of Jesus (Jn 18:36,37), that he was not a king in the sense in which the Jews accused him; that he would not endanger the Roman government, and consequently that he was innocent of the charge alleged against him. He regarded him, clearly, as a fanatic--poor, ignorant, and deluded, but innocent and not dangerous. Hence he sought to release him; and hence, in contempt, he asked him this question, and immediately went out, not expecting an answer. This question had long agitated the world. It was the great subject of inquiry in all the schools of the Greeks. Different sects of philosophers had held different opinions, and Pilate now, in derision, asked him, whom he esteemed an ignorant fanatic, whether he could solve this long-agitated question. He might have had an answer. Had he patiently waited in sincerity, Jesus would have told him what it was. Thousands ask the question in the same way. They have a fixed contempt for the Bible; they deride the instructions of religion; they are unwilling to investigate and to wait at the gates of wisdom; and hence, like Pilate, they remain ignorant of the great Source of truth, and die in darkness and in error. All might find truth if they would seek it; none ever will find it if they do not apply for it to the great source of light--the God of truth, and seek it patiently in the way in which he has chosen to communicate it to mankind. How highly should we prize the Bible! And how patiently and prayerfully should we search the Scriptures, that we may not err and die for ever! Jn 14:6.

I find in him no fault. See Lk 23:4.