33Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?”
34Jesus answered him, “Do you say this by yourself, or did others tell you about me?”
35Pilate answered, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?”
36Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be delivered to the Jews. But now my Kingdom is not from here.”
37Pilate therefore said to him, “Are you a king then?” Jesus answered, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.”
33 Pilate therefore entered again into the Praetorium, called Jesus, and said to him, “Are you the King of the Jews?”
34 Jesus answered him, “Do you say this by yourself, or did others tell you about me?”
35 Pilate answered, “I’m not a Jew, am I? Your own nation and the chief priests delivered you to me. What have you done?”
36 Jesus answered, “My Kingdom is not of this world. If my Kingdom were of this world, then my servants would fight, that I wouldn’t be delivered to the Jews. But now my Kingdom is not from here.”
37 Pilate therefore said to him, “Are you a king then?” Jesus answered, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.”
TYNDALETyndale New Testament (1534)
33 That the wordes of Iesus myght be fulfilled which he spake signifyinge what deeth he shuld dye.
34 Then Pylate entred into the iudgement hall agayne and called Iesus and sayd vnto him: arte thou the kynge of the Iewes?
35 Iesus answered: sayst thou that of thy selfe or dyd other tell it the of me: Pylate answered: Am I a Iewe? Thyne awne nacion and hye prestes have delyvered ye vnto me. What hast thou done?
36 Iesus answered: my kyngdome is not of this worlde. Yf my kyngdome were of this worlde then wolde my ministres suerly fight that I shuld not be delyvered to the Iewes but now is my kyngdome not from hence.
37 Pylate sayde vnto him: Arte thou a kynge then? Iesus answered: Thou sayst that I am a kynge. For this cause was I borne and for this cause came I into the worlde that I shuld beare witnes vnto the trueth. And all that are of the trueth heare my voyce.
Show all 3 translations
GNVGeneva Bible (1599)
33 So Pilate entred into the common hall againe, and called Iesus, and sayde vnto him, Art thou the king of the Iewes?
34 Iesus answered him, Saiest thou that of thy selfe, or did other tell it thee of me?
35 Pilate answered, Am I a Iewe? Thine owne nation, and the hie Priestes haue deliuered thee vnto me. What hast thou done?
36 Iesus answered, My kingdome is not of this worlde: if my kingdome were of this worlde, my seruants would surely fight, that I should not be deliuered to the Iewes: but nowe is my kingdome not from hence.
37 Pilate then said vnto him, Art thou a King then? Iesus answered, Thou sayest that I am a King: for this cause am I borne, and for this cause came I into the world, that I should beare witnes vnto the trueth: euery one that is of the trueth, heareth my voyce.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Was Jesus silent during his trial before Pilate?Matthew 27:12-14 and Mark 15:3-5 have Jesus go silent in front of Pilate — refusing to answer the chief priests, refusing to answer a word, until Pilate himsel…
John 8:47(v37)He who is of God hears the words of God. For this cause you don’t hear, because you are not of God.”
1 John 4:6(v37)We are of God. He who knows God listens to us. He who is not of God doesn’t listen to us. By this we know the spirit of truth, and the…
John 8:14(v37)Jesus answered them, “Even if I testify about myself, my testimony is true, for I know where I came from, and where I am going; but you…
Luke 17:20-21(v36)Being asked by the Pharisees when God’s Kingdom would come, he answered them, “God’s Kingdom doesn’t come with observation; neither will…
John 10:26-27(v37)But you don’t believe, because you are not of my sheep, as I told you. My sheep hear my voice, and I know them, and they follow me.
Show all 60 cross-references
Colossians 1:12-14(v36)giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light, who delivered us out of the power…
John 6:15(v36)Jesus therefore, perceiving that they were about to come and take him by force to make him king, withdrew again to the mountain by himself.
Romans 14:17(v36)for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
1 John 3:19(v37)And by this we know that we are of the truth, and persuade our hearts before him,
Daniel 2:44(v36)“In the days of those kings the God of heaven will set up a kingdom which will never be destroyed, nor will its sovereignty be left to…
Daniel 7:14(v36)Dominion was given him, and glory, and a kingdom, that all the peoples, nations, and languages should serve him. His dominion is an…
John 14:6(v37)Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father, except through me.
Isaiah 55:4(v37)Behold, I have given him for a witness to the peoples, a leader and commander to the peoples.
1 Timothy 6:13(vv33, 36, 37)I command you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession,
John 7:17(v37)If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself.
Zechariah 9:9(vv33, 36)Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation;…
Mark 15:2(vv33, 37)Pilate asked him, “Are you the King of the Jews?” He answered, “So you say.”
Luke 23:3(v37)Pilate asked him, “Are you the King of the Jews?” He answered him, “So you say.”
Matthew 26:53(v36)Or do you think that I couldn’t ask my Father, and he would even now send me more than twelve legions of angels?
Luke 23:3-4(v33)Pilate asked him, “Are you the King of the Jews?” He answered him, “So you say.” Pilate said to the chief priests and the multitudes, “I…
Isaiah 9:6-7(vv33, 36)For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor,…
Matthew 27:11(vv33, 37)Now Jesus stood before the governor: and the governor asked him, saying, “Are you the King of the Jews?” Jesus said to him, “So you say.”
Matthew 26:64(v37)Jesus said to him, “You have said it. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power,…
Luke 12:14(v36)But he said to him, “Man, who made me a judge or an arbitrator over you?”
Luke 19:38-40(v33)saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!” Some of the Pharisees from the…
John 3:32(v37)What he has seen and heard, of that he testifies; and no one receives his witness.
John 8:15(v36)You judge according to the flesh. I judge no one.
John 12:13(v33)they took the branches of the palm trees and went out to meet him, and cried out, “Hosanna! Blessed is he who comes in the name of the…
John 18:37(v33)Pilate therefore said to him, “Are you a king then?” Jesus answered, “You say that I am a king. For this reason I have been born, and for…
John 19:3(v33)They kept saying, “Hail, King of the Jews!” and they kept slapping him.
John 19:12(v33)At this, Pilate was seeking to release him, but the Jews cried out, saying, “If you release this man, you aren’t Caesar’s friend! Everyone…
Acts 2:34-36(v33)For David didn’t ascend into the heavens, but he says himself, ‘The Lord said to my Lord, “Sit by my right hand until I make your enemies a…
1 Peter 1:22(v37)Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from…
1 John 5:20(v37)We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in…
Psalms 2:6-12(v33)“Yet I have set my King on my holy hill of Zion.” I will tell of the decree: Yahweh said to me, “You are my son. Today I have become your…
Psalms 45:3-7(v36)Strap your sword on your thigh, mighty one: your splendor and your majesty. In your majesty ride on victoriously on behalf of truth,…
Jeremiah 23:5(v33)“Behold, the days come,” says Yahweh, “that I will raise to David a righteous Branch, and he will reign as king and deal wisely, and will…
Zephaniah 3:15(v33)Yahweh has taken away your judgments. He has thrown out your enemy. The King of Israel, Yahweh, is among you. You will not be afraid of…
John 1:49(v33)Nathanael answered him, “Rabbi, you are the Son of God! You are King of Israel!”
John 12:15(v33)“Don’t be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey’s colt.”
John 18:28-29(v33)They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they…
John 19:9(v33)He entered into the Praetorium again, and said to Jesus, “Where are you from?” But Jesus gave him no answer.
John 19:19-22(v33)Pilate wrote a title also, and put it on the cross. There was written, “JESUS OF NAZARETH, THE KING OF THE JEWS.” Therefore many of the…
Ezra 4:12(v35)Be it known to the king that the Jews who came up from you have come to us to Jerusalem. They are building the rebellious and bad city, and…
Nehemiah 4:2(v35)He spoke before his brothers and the army of Samaria, and said, “What are these feeble Jews doing? Will they fortify themselves? Will they…
John 18:28(v35)They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they…
John 19:6(v35)When therefore the chief priests and the officers saw him, they shouted, saying, “Crucify! Crucify!” Pilate said to them, “Take him…
John 19:11(v35)Jesus answered, “You would have no power at all against me, unless it were given to you from above. Therefore he who delivered me to you…
Acts 3:13(v35)The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the…
Acts 18:14-16(v35)But when Paul was about to open his mouth, Gallio said to the Jews, “If indeed it were a matter of wrong or of wicked crime, you Jews, it…
Acts 21:38(v35)Aren’t you then the Egyptian, who before these days stirred up to sedition and led out into the wilderness the four thousand men of the…
Acts 22:22-24(v35)They listened to him until he said that; then they lifted up their voice and said, “Rid the earth of this fellow, for he isn’t fit to…
Acts 23:29(v35)I found him to be accused about questions of their law, but not to be charged with anything worthy of death or of imprisonment.
Acts 25:19-20(v35)but had certain questions against him about their own religion, and about one Jesus, who was dead, whom Paul affirmed to be alive. Being…
Romans 3:1-2(v35)Then what advantage does the Jew have? Or what is the profit of circumcision? Much in every way! Because first of all, they were entrusted…
1 John 3:14(v37)We know that we have passed out of death into life, because we love the brothers. He who doesn’t love his brother remains in death.
Revelation 1:4(v37)John, to the seven assemblies that are in Asia: Grace to you and peace from God, who is and who was and who is to come; and from the seven…
Revelation 3:14(v37)“To the angel of the assembly in Laodicea write: “The Amen, the Faithful and True Witness, the Beginning of God’s creation, says these…
Mark 14:62(v37)Jesus said, “I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.”
Luke 22:70(v37)They all said, “Are you then the Son of God?” He said to them, “You say it, because I am.”
60 distinct cross-references across this passage (66 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (21 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv33, 36, 3733. Then Pilate went again into the hall. It…
33. Then Pilate went again into the hall. It is probable that many things were said on both sides, which the Evangelist passes over; and this conclusion might be readily drawn from the other Evangelists. But John dwells chiefly on a single point, that Pilate made a laborious inquiry whether Christ was justly or unjustly accused. In the presence of the people, who were inflamed with sedition, nothing could be done but in a riotous manner. He therefore goes again into the hall; and, indeed, his intention is to acquit Christ, but Christ himself, in order that he may obey his Father, presents himself to be condemned; and this is the reason why he is so sparing in his replies. Having a judge who was favorable, and who would willingly have lent an ear to him, it was not difficult for him to plead his cause; but he considers for what purpose he came down into the world, and to what he is now called by the Father. Of his own accord, therefore, he refrains from speaking, that he may not escape from death.
Art thou the King of the Jews? It would never have struck Pilate’s mind to put this question about the kingdom, if this charge had not been brought against Christ by the Jews. Now, Pilate takes up what was more offensive than all the rest, that, having disposed of it, he may acquit the prisoner. The tendency of Christ’s answer is to show that there is no ground for that accusation; and thus it contains an indirect refutation; as if he had said, “It is absurd to bring that charge against me, for not even the slightest suspicion of it can fall upon me.”
Read full note →
Pilate appears to have taken amiss that Christ asked him why he suspected him of such a crime; and, therefore, he angrily reproaches him, that all the evil comes from his own nation. “I sit here as a judge,” says he; “it is not foreigners, but your own countrymen, who accuse you. There is no reason, therefore, why you should involve me in your quarrels. You would be allowed by me and by the Romans to live at peace; but you raise disturbances among yourselves, and I am reluctantly compelled to bear a part in them.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn v36Christ avoucheth his spiritual kingdom, but rejecteth a worldly.
Christ avoucheth his spiritual kingdom, but rejecteth a worldly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv33–3733 Then Pilate entered into the judgment hall again,…
33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
Ver. 33. Entered into the judgment hall again] For without, among the people, there was nothing but clamour and confusion; much like to that regnum Cyclopum, ubi ουδεις ουδεν ουδενος ακουει. Pilate therefore retires himself into the palace, that he might more sedately set himself to sift the business.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv33–37Then Pilate entered into the judgment hall again, the…
Then Pilate entered into the judgment hall again, the ordinary place of judicature, from whence we read before he went out, in civility to the Jews, whose superstition (as we before heard) kept them from going there during the festival. He called Jesus to him privately, and asks him, if he owned himself to be the
King of the Jews? The confessing of which (for without doubt they had suggested some such thing to Pilate, and could not prove it) had brought Christ under Pilate’s power, he being governor for the Romans, and so concerned to inquire upon any that pretended to any regal power over that conquered people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn vv33, 37Observe here, 1. Pilate’s ensnaring question, Art thou the…
Observe here, 1. Pilate’s ensnaring question, Art thou the King of the Jews? How jealous are great men of Jesus Christ, and how afraid are they of his kingdom, power, and authority, as if it would be prejudicial to their authority and power in the world; which was far enough from Christ’s thoughts!
Observe, 2. The wisdom and caution of our Saviour’s answer: he neither affirms nor denies. Though whenever we speak, we are bound to speak the truth, yet we are not bound at all times to speak the whole truth.
Read full note →
Christ tells him therefore, that, upon the supposition that he was a king, yet his kingdom was no earthly, but a spiritual kingdom; he was no temporal king, to rule over his subjects with temporal power and worldly pomp; but a spiritual king, in and over his church only, to order the affairs and look after the government thereof.
Learn hence, that Christ as God hath an universal kingdom of power and providence even over the highest of men, and as a Mediator hath a spritual kingdom in and over his church.
2. That it is a clear evidence that Christ’s kingdom is spiritual inasmuch as it is not carried on by violence and force of arms, as worldly kingdoms are, but by spiritual means and methods: If my kingdom were of this world, my servants would fight for me: but now is my kingdom not from hence.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill1763 · Public DomainOn vv33–37Then Pilate entered into the judgment hall again,.... Where…
Then Pilate entered into the judgment hall again,.... Where he went at first, but the Jews refusing to come in thither to him, he came out to them; and now they speaking out more plainly, that he was guilty of a crime deserving of death; as that he set up himself as a king, in opposition to Caesar, and taught the people not to pay tribute to him; he goes into the "praetorium" again, and called Jesus; beckoned, or sent for him; or ordered him to come in thither to him, that he might alone, and the more freely, converse with him; which Jesus did, paying no regard to the superstitious observances of the Jews:
and said unto him, art thou the king of the Jews? This he might say, from a rumour that was generally spread, that there was such a person to come, and was born; and by many it was thought, that Jesus was he; and particularly from the charge of the Jews against him, which though not here expressed, is elsewhere; see Luk 23:2. Wherefore Pilate was the more solicitous about the matter, on account of Caesar, and lest he should be charged with dilatoriness and negligence in this affair: some read these words not by way of question, but affirmation, "thou art the king of the Jews"; which method he might make use of, the more easily to get it out of him, whether he was or not: and to this reading, Christ's answer in the next verse seems best to agree.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv36–37My kingdom is not of this world - Is…
My kingdom is not of this world - Is not an external, but a spiritual kingdom; that I might not be delivered to the Jews - Which Pilate had already attempted to do, ver. 31, and afterward actually did, chap. xix, 16.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv33–37Verse 33. Art thou the king of the Jews?]…
Verse 33. Art thou the king of the Jews?] St. Luke says, expressly, Lu 23:2, that when the Jews brought him to Pilate they began to accuse him as a rebel, who said he was king of the Jews, and forbade the people to pay tribute to Caesar. It was in consequence of this accusation that Pilate asked the question mentioned in the text.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v33Joh 18:33-40. Then Pilate entered into the judgment-hall again…
Joh 18:33-40. Then Pilate entered into the judgment-hall again — See the note on Mat 27:11. It seems, as the governor had heard an honourable report of Jesus, and observed in his silence, under the accusations brought against him, an air of meek majesty and greatness of spirit, rather than any consciousness of guilt, or any indication of a fierce contempt, he was willing to discourse with him more privately before he proceeded further. He therefore called Jesus, and said, Art thou the king of the Jews? — Dost thou really pretend to any right to govern them? Jesus answered, Sayest thou this thing of thyself? — Dost thou ask this question of thy own accord, because thou thinkest that I have affected regal power? or did others tell it thee of me? — Or dost thou ask it according to the information of the priests, affirming that I have acknowledged myself to be a king? No doubt Jesus knew what had happened; but he spake to the governor after this manner, because, being in the palace when the priests accused him, he had not heard what they said. Pilate answered, Am I a Jew? — Dost thou think that I am acquainted with the religious opinions, expectations, and disputes of the Jews? Thine own nation, &c., have delivered thee unto me — As a seditious person, one that assumes the title of a king: What hast thou done — To merit the charge of sedition? Jesus answered, My kingdom is not of this world — Not a temporal, but a spiritual kingdom, which does not at all interfere with the dominion of Cesar, or of which any prince has reason to be jealous. If my kingdom were of this world — Were of an external or temporal nature; then would my servants fight — Or rather, would have fought, would have endeavoured to establish me on the throne by force of arms, and would have fought against the Jews when they came to apprehend me. But as I have done nothing of this, but readily put myself into their hands, it is evident my kingdom is not from hence — Nor to be erected here; and therefore I have been so far from arming my followers with secular weapons, that the guard who came to apprehend me know I forbade their making use of those they had. Pilate said, Art thou a king then? — Art thou a king, notwithstanding thy kingdom is not of this world? Jesus answered, Thou sayest I am a king — That is, according to the Hebrew idiom, It is as thou sayest: I am a king, but not of this world: even the appointed Head and Governor of the whole Israel of God; nor will I ever basely seek my safety by renouncing my claim to the most excellent majesty and extensive dominion. To this end was I born, &c. — Our Lord speaks of his human origin; his divine was above Pilate’s comprehension: yet it is intimated in the following words: For this cause came I into the world — Namely, from heaven; that I should bear witness unto the truth — That by explaining and proving the truth, I might impress it upon men’s consciences, and make them obedient to its laws. In this consisteth my kingdom, and all the lovers of truth obey me, and are my subjects. This is what Paul calls the good confession, which he tells Timothy, (1Ti 6:13,) Jesus witnessed before Pontius Pilate. And justly does the apostle term it so. For our Lord did not deny the truth to save his own life, but gave all his followers an example highly worthy of imitation. It is remarkable, that Christ’s assuming the title of king did not offend the governor in the least, though it was the principal crime laid to his charge. Probably the account which he gave of his kingdom and subjects, led Pilate to take him for some Stoic philosopher, who pleased himself with the chimerical royalty attributed by his sect to those they termed wise men. See Horace, Lib. I. Sat. 3. Accordingly he desired him to explain what he meant by truth. Pilate saith, What is truth? — That is, the truth to which thou referrest, and speakest of as thy business to attest. Or perhaps he meant, What signifies truth? Is that a thing worth hazarding thy life for? So he left him presently, to plead with the Jews for him; looking upon him, it is probable, as an innocent but weak man. He went out again unto the Jews, and saith — To those that were assembled about the judgment-hall, namely, chief priests and others: I find in him no fault at all — No opinion inconsistent with the good of society, neither any action or pretension criminal in the least degree. But ye have a custom that I should release unto you one at the passover — And I am ready now to oblige you in this affair. This, it seems, was said in consequence of the multitude desiring him to do as he had been wont to do at preceding passovers. See Mar 15:8-10. Will ye that I release unto you the King of the Jews? — It seems he hoped by this proposal to preserve the life of Jesus, of whose innocence he was fully convinced; and accordingly, that he might induce them to choose him, he proposed no other alternative than Barabbas, a robber and murderer. See note on Mat 27:15-18; Mat 27:20-22. Then cried they all again — Or, all at once, as some translate παλιν here, because it does not appear that the people had refused Jesus and asked Barabbas before this time. But indeed “that word is wanting in a considerable number of manuscripts, in the Complutensian edition, the Syriac, Coptic, Saxon, Arabic, Armenian, and Ethiopic versions. In many Latin manuscripts it is not found. Besides, it does not suit the preceding part of our Lord’s trial, as related by this evangelist, who makes no mention of their crying in this manner before.” — Campbell. Not this man — We will not have this man released; but Barabbas — A robber and murderer. And thus, when Pilate would have let him go, they denied the Holy One and the Just, and desired a murderer to be granted unto them, Act 3:14. See note on Luk 23:18-25.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv33–37Art thou the King of the Jews? - This…
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, Luk 23:2-3.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v35It pleased God, that Christ, who was to die…
It pleased God, that Christ, who was to die both for the Jews and the Gentiles, should be betrayed by the one, and put to death by the other. (Bristow)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv33–37Pilate . . . called Jesus, and said .…
Pilate . . . called Jesus, and said . . . Art thou the King of the Jews?--In Luk 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv33–3733. Entered into the judgment hall—While the multitude is…
33. Entered into the judgment hall—While the multitude is in the front area, facing Pilate at his threshold, Jesus has been sent into the hall. Pilate was, therefore, alternately with Jesus within, and with the multitude without.
Art thou—This question presupposes, as the other Evangelists state that Jesus had treasonably claimed to be a king. It is to be noted that Luke makes Jesus declare himself a king without explanation, and yet makes Pilate clear him of fault. His account alone would be liable to the charge brought by rationalistic commentators against it, of being mysterious. John, in the present chapter, interposes the explanation, by which it is shown that Jesus so defined his royalty as to exculpate him from all fault in the eyes of Pilate. Pilate asks the present question in a tone of the utmost seriousness, as if to learn both what Jesus claimed to be, and what he was.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv33–3733. Then Pilate] Pilate therefore (Joh_18:3). Because of the…
33. Then Pilate] Pilate therefore (Joh_18:3). Because of the importunity of the Jews Pilate is obliged to investigate further; and being only Procurator, although cum potestate, has no Quaestor, but conducts the examination himself.
called Jesus] Probably the Roman guards had already brought Him inside the Praetorium: Pilate now calls Him before the judgment-seat. The conversation implies that Jesus had not heard the previous conversation with the Jews.
Read full note →
Art thou the King of the Jews?] In all four Gospels these are the first words of Pilate to Jesus, and in all four there is an emphasis on ‘Thou.’ The pitiable appearance of Jesus was in such contrast to the royal title that Pilate speaks with a tone of surprise (comp. Joh_4:12). The question may mean either ‘Dost Thou claim to be King?’ or, ‘Art Thou the so-called King?’ The royal title first appears in the mouth of the wise men, Mat_2:1, next in the mouth of Pilate.
33–37. Inside the Praetorium; Jesus is privately examined by Pilate and makes ‘a good confession’ (1Ti_6:13).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv33–37(33) Then Pilate entered into the judgment hall again,…
(33) Then Pilate entered into the judgment hall again, and called Jesus.—Better, Pilate therefore entered into the Prœtorium (or palace) again, and called Jesus. (Comp. Joh_18:28.) This was practically a private investigation, for the Jews could not enter the palace (Joh_18:28). (Comp. Joh_19:13.)
Art thou the King of the Jews?—Comp. Note on Mat_27:11; Luk_23:2-3. Pilate, of course, knew of the charge brought against Him when he gave permission for the Roman cohort to apprehend Him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv33, 35, 36, 37Vers. 33-38. (b) Within the Praetorium. Christs admission that…
Vers. 33-38. (b) Within the Praetorium. Christs admission that he was a.King, but that his kingdom was not of this world.
Vers. 33, 34. Pilate therefore entered again into the Praetorium, out of direct hearing of the vociferous crowd, where Jesus and John himself had remained under supervision of the officers of the court, and called summoned -Jesus to his side, and said to him that of which the mob outside formed an imperfect idea. The account of John throws much light on the inference which Pilate drew from the reply of Jesus, as given in Ver. 38 and in Luk_23:4. To the loud accusations and bitter charges of "the chief priests and elders" (Mat_27:11, 12 Mar_15:3, 4) brought in the presence of Pilate, Christ answered nothing. His solemn and accusing silence caused the governor to marvel greatly. (see both Mat_27:14 and Mar_15:5) He marveled not only at the silence of the Lord, but at that silence after he, Pilate, had received from him so explicit a statement as to the nature of his own kingdom. An explanation of the motive of Pilate, and of his entire manner upon this occasion, is to be found in the private interview between our Lord and the Roman governor within the Praetorium. It is unnecessary (with many) to see in Pilate an "almost persuaded" believer in the claims of Jesus, who yet was warring with his better judgment, and apostatizing from a nascent faith. He appears rather as the Roman man of the world, who has never learned to rule his policy by any notions of righteousness and truth, and is utterly unable to appreciate the spiritual claims of this Nazarene; yet he was shrewd enough to see that, so far as Roman authority was concerned, this Prisoner was utterly harmless. His question was, Art thou the King of the Jews? Of course, he expected at first a negative reply. Should this abused and rejected, this bound and bleeding Sufferer, with no apparent followers around him, actually betrayed by one of his intimate friends, deserted by the rest, and hounded to death by the fierce cries of Pharisee and Sadducee, chief priest and elder, answer in the affirmative, it might easily suggest itself to Pilate that he must be under some futile hallucination. It has been said that the question might have been answered right off in the affirmative or in the negative, according as the term "King of the Jews" was understood. If what Pilate meant was a popular titular leader, imperator of Jewish levies, one prepared for the career of Judas of Galilee, or Herod the Idumaean, or for that of Barchochab in after times, nothing could seem to be less likely or more patently repudiated by the facts; moreover, from our Lord himself, who had always refused a quasi-royal dignity, (Joh_6:15) it would have required an emphatic negative. Pilate knew no other way of interpreting the phrase. If the term meant the true "King of Israel," the Messiah anticipated by prophecy and psalm, the King of all kings and Lord of lords, the Ruler of hearts, who would draw all men to him, and east out and vanquish the prince of this world, then the "crown" was his, and he could not deny it; but before this assertion was made in the hearing of the multitude, our Lord would draw from Pilate the sense in which he used the words. He does not say to him, Su legeiv , "Thou sayest a reply given verbatim by all the synoptists, and referring to a second demand made in the presence of the multitude but he put a counter-question, Sayest thou this thing, askest thou this question, from thyself? from thy knowledge of the hopes kindled by the ancient books, or from comparing my words with my appearance, or from any judgments thou hast formed a priori? (so Godet, Neander, Olshausen, and Ewald). Thus Jesus was not so much informing Pilate of the distinction between the two kingships, as claiming qua Prisoner at the bar the source of the accusation. "Have I put forth any claim of this kind, which thou as the chief magistrate of this Roman province hast any legal cognizance of?" It was not, as Hengstenberg and Westcott suggest, an appeal to the man rather than to the governor, to the conscience of Pilate rather than to the forms of the tribunal; but (Meyer), with the intrepid consciousness of perfect innocence of the political crime, our Lord asks for the formal declaration of the charge brought against him. Or did others tell it thee concerning me? Alford, Lange, Schaff, etc., all agree with Godet in supposing that Christ was discriminating between the theocratic and the political use of the great phrase. It is obvious that he did rise from the latter to the former in the following verses, but it is difficult to find the distinction in this alternative question. "Did others (not thine own police or observation) did the Jews, in fact, bring thee this charge against me? Nay, did they not? Is it not entirely due to this outbreak of hostility to my teaching that they have chosen thus to impeach me before thee to deliver me to thee?" Therefore, first of all, Christ repudiated the charge, in the only sense in which it could have conveyed any colorable idea to the mind of Pilate.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson1891 · Public DomainOn vv36–3736. My kingdom is not of this world. It…
36. My kingdom is not of this world. It would be hard for Pilate to form any conception of a kingdom not of this world, a kingdom of which the subjects did not fight with carnal weapons to defend its king, or to extend its borders. He was a soldier and the representative of a monarch whose power rested on the sword. But such a kingdom was Christ's. It was not of this world, did not spring from it, was heavenly in its origin, and hence his servants would not fight that he should not be delivered to the Jews. (1) Christ's kingdom is supernatural, not of human origin. It is in the world, but not worldly. (2) It is maintained, not by carnal weapons, but by spiritual and moral means.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield1917 · Public DomainOn vv36–37of this Gk. ek, out of, or according to.
of this Gk. ek, out of, or according to.
world kosmos = world-system. 1Co 1:20; Joh 7:7. (See Scofield "Rev 13:8").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn vv33, 36Pilate begins the examination of Jesus
Pilate begins the examination of Jesus
v. 33. Then Pilate entered into the judgment-hall again, and called Jesus, and said unto Him, Art Thou the King of the Jews?
Read full note →
v. 34. Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?
v. 35. Pilate answered, Am I, a Jew? Thine own nation and the chief priests have delivered Thee unto me; what hast Thou done?
Having received no definite charges, but only vague intimations from the Jews, Pilate now resolved to give the prisoner a hearing. He took up the case, although he was convinced that Christ was no political criminal. That in itself was an injustice on the part of the governor, to make a case where he did not believe there was a case. But one of the statements of the Jewish rulers had been that Jesus had said that He was the King of the Jews. So Pilate takes up this matter, as one that might lead to some solution. But Jesus asks a very pertinent question in turn: Of thyself sayest thou this, or have others spoken to thee concerning Me? "Do you make this inquiry from any serious personal interest and with any keen apprehension of the blessings attached to the kingdom of God, or are you merely echoing a formal charge brought against Me by others?" "In the first place He excuses Himself thus: Sayest thou this thing of thyself, or did others tell it thee of Me? This seems again as though it were answered in pride; however, it is not a proud answer, but a very necessary defense. For if someone is accused falsely, he should not let the accusation rest upon him nor say: This I will gladly suffer and let remain upon me for God’s sake, but should openly protest his innocence. Therefore the Lord throws the guilt and false accusation which the Jews put upon Him far from Himself and says: Thou, Pilate, askest whether I am the King of the Jews, that is to say, whether I am a rebel against the emperor? I call upon thine own conscience as a witness whether thou accusest Me of this of thyself or not. Surely, of thyself thou wouldst not say such things of Me. Let thy conscience answer, yea, let thine own eyes answer. Thou seest Me stand before thee, captured and bound; I was taken in no tumult, and there is no crowd of people about Me that uses weapons, but I have altogether the aspect of a captured and bound person. Therefore I cannot be accused of insurrection against the emperor. Thus the Lord presents His innocence over against the false accusation of the Jews, calling upon both the conscience and the eyes of the judge for a witness. " The very implication that he might have had the idea which he broached himself, Pilate rejects with a show almost of loathing: I surely am no Jew! But the people to whom Jesus belonged by birth, the Jews and the chief priests, had delivered Him. And with some asperity Pilate wanted to know what the whole trouble was about, what Jesus had committed to be brought before Him in this manner. The idea that he should take any stock in a Jewish Messiah, Pilate scouts with sneering mockery.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv33, 36I am not a Jew, am I?
I am not a Jew, am I?
This remark appears in the form of a question so Pilate can emphasize his complete lack of interest in the cultural affairs of the Jewish people. AT: "Well I am certainly not a Jew, and I have no interest in these matters!" (See: Rhetorical Question)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv33, 34, 3618:33 Pilate was personally responsible for capital crimes in…
18:33 Pilate was personally responsible for capital crimes in which the interests and security of the Roman Empire were at stake, so he began his formal legal inquiry. • Are you the king of the Jews? To get the governor’s attention, Caiaphas had charged that Jesus had urged people not to pay their taxes to the Roman government and had claimed to be a king (Luke 23:2). To Pilate, Jesus might have been just another Jewish terrorist–revolutionary (see Luke 23:18-19; Acts 5:36-37) with a head full of messianic notions and a band of well-armed followers.
John Calvin 1540 · Public Domain On vv33, 36, 37 33. Then Pilate went again into the hall. It…
33. Then Pilate went again into the hall. It is probable that many things were said on both sides, which the Evangelist passes over; and this conclusion might be readily drawn from the other Evangelists. But John dwells chiefly on a single point, that Pilate made a laborious inquiry whether Christ was justly or unjustly accused. In the presence of the people, who were inflamed with sedition, nothing could be done but in a riotous manner. He therefore goes again into the hall; and, indeed, his intention is to acquit Christ, but Christ himself, in order that he may obey his Father, presents himself to be condemned; and this is the reason why he is so sparing in his replies. Having a judge who was favorable, and who would willingly have lent an ear to him, it was not difficult for him to plead his cause; but he considers for what purpose he came down into the world, and to what he is now called by the Father. Of his own accord, therefore, he refrains from speaking, that he may not escape from death.
Art thou the King of the Jews? It would never have struck Pilate’s mind to put this question about the kingdom, if this charge had not been brought against Christ by the Jews. Now, Pilate takes up what was more offensive than all the rest, that, having disposed of it, he may acquit the prisoner. The tendency of Christ’s answer is to show that there is no ground for that accusation; and thus it contains an indirect refutation; as if he had said, “It is absurd to bring that charge against me, for not even the slightest suspicion of it can fall upon me.”
Read full note →
Pilate appears to have taken amiss that Christ asked him why he suspected him of such a crime; and, therefore, he angrily reproaches him, that all the evil comes from his own nation. “I sit here as a judge,” says he; “it is not foreigners, but your own countrymen, who accuse you. There is no reason, therefore, why you should involve me in your quarrels. You would be allowed by me and by the Romans to live at peace; but you raise disturbances among yourselves, and I am reluctantly compelled to bear a part in them.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v36 Christ avoucheth his spiritual kingdom, but rejecteth a worldly.
Christ avoucheth his spiritual kingdom, but rejecteth a worldly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv33–37 33 Then Pilate entered into the judgment hall again,…
33 Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
Ver. 33. Entered into the judgment hall again] For without, among the people, there was nothing but clamour and confusion; much like to that regnum Cyclopum, ubi ουδεις ουδεν ουδενος ακουει. Pilate therefore retires himself into the palace, that he might more sedately set himself to sift the business.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv33–37 Then Pilate entered into the judgment hall again, the…
Then Pilate entered into the judgment hall again, the ordinary place of judicature, from whence we read before he went out, in civility to the Jews, whose superstition (as we before heard) kept them from going there during the festival. He called Jesus to him privately, and asks him, if he owned himself to be the
King of the Jews? The confessing of which (for without doubt they had suggested some such thing to Pilate, and could not prove it) had brought Christ under Pilate’s power, he being governor for the Romans, and so concerned to inquire upon any that pretended to any regal power over that conquered people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv33, 37 Observe here, 1. Pilate’s ensnaring question, Art thou the…
Observe here, 1. Pilate’s ensnaring question, Art thou the King of the Jews? How jealous are great men of Jesus Christ, and how afraid are they of his kingdom, power, and authority, as if it would be prejudicial to their authority and power in the world; which was far enough from Christ’s thoughts!
Observe, 2. The wisdom and caution of our Saviour’s answer: he neither affirms nor denies. Though whenever we speak, we are bound to speak the truth, yet we are not bound at all times to speak the whole truth.
Read full note →
Christ tells him therefore, that, upon the supposition that he was a king, yet his kingdom was no earthly, but a spiritual kingdom; he was no temporal king, to rule over his subjects with temporal power and worldly pomp; but a spiritual king, in and over his church only, to order the affairs and look after the government thereof.
Learn hence, that Christ as God hath an universal kingdom of power and providence even over the highest of men, and as a Mediator hath a spritual kingdom in and over his church.
2. That it is a clear evidence that Christ’s kingdom is spiritual inasmuch as it is not carried on by violence and force of arms, as worldly kingdoms are, but by spiritual means and methods: If my kingdom were of this world, my servants would fight for me: but now is my kingdom not from hence.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv33–37 Then Pilate entered into the judgment hall again,.... Where…
Then Pilate entered into the judgment hall again,.... Where he went at first, but the Jews refusing to come in thither to him, he came out to them; and now they speaking out more plainly, that he was guilty of a crime deserving of death; as that he set up himself as a king, in opposition to Caesar, and taught the people not to pay tribute to him; he goes into the "praetorium" again, and called Jesus; beckoned, or sent for him; or ordered him to come in thither to him, that he might alone, and the more freely, converse with him; which Jesus did, paying no regard to the superstitious observances of the Jews:
and said unto him, art thou the king of the Jews? This he might say, from a rumour that was generally spread, that there was such a person to come, and was born; and by many it was thought, that Jesus was he; and particularly from the charge of the Jews against him, which though not here expressed, is elsewhere; see Luk 23:2. Wherefore Pilate was the more solicitous about the matter, on account of Caesar, and lest he should be charged with dilatoriness and negligence in this affair: some read these words not by way of question, but affirmation, "thou art the king of the Jews"; which method he might make use of, the more easily to get it out of him, whether he was or not: and to this reading, Christ's answer in the next verse seems best to agree.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv36–37 My kingdom is not of this world - Is…
My kingdom is not of this world - Is not an external, but a spiritual kingdom; that I might not be delivered to the Jews - Which Pilate had already attempted to do, ver. 31, and afterward actually did, chap. xix, 16.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv33–37 Verse 33. Art thou the king of the Jews?]…
Verse 33. Art thou the king of the Jews?] St. Luke says, expressly, Lu 23:2, that when the Jews brought him to Pilate they began to accuse him as a rebel, who said he was king of the Jews, and forbade the people to pay tribute to Caesar. It was in consequence of this accusation that Pilate asked the question mentioned in the text.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v33 Joh 18:33-40. Then Pilate entered into the judgment-hall again…
Joh 18:33-40. Then Pilate entered into the judgment-hall again — See the note on Mat 27:11. It seems, as the governor had heard an honourable report of Jesus, and observed in his silence, under the accusations brought against him, an air of meek majesty and greatness of spirit, rather than any consciousness of guilt, or any indication of a fierce contempt, he was willing to discourse with him more privately before he proceeded further. He therefore called Jesus, and said, Art thou the king of the Jews? — Dost thou really pretend to any right to govern them? Jesus answered, Sayest thou this thing of thyself? — Dost thou ask this question of thy own accord, because thou thinkest that I have affected regal power? or did others tell it thee of me? — Or dost thou ask it according to the information of the priests, affirming that I have acknowledged myself to be a king? No doubt Jesus knew what had happened; but he spake to the governor after this manner, because, being in the palace when the priests accused him, he had not heard what they said. Pilate answered, Am I a Jew? — Dost thou think that I am acquainted with the religious opinions, expectations, and disputes of the Jews? Thine own nation, &c., have delivered thee unto me — As a seditious person, one that assumes the title of a king: What hast thou done — To merit the charge of sedition? Jesus answered, My kingdom is not of this world — Not a temporal, but a spiritual kingdom, which does not at all interfere with the dominion of Cesar, or of which any prince has reason to be jealous. If my kingdom were of this world — Were of an external or temporal nature; then would my servants fight — Or rather, would have fought, would have endeavoured to establish me on the throne by force of arms, and would have fought against the Jews when they came to apprehend me. But as I have done nothing of this, but readily put myself into their hands, it is evident my kingdom is not from hence — Nor to be erected here; and therefore I have been so far from arming my followers with secular weapons, that the guard who came to apprehend me know I forbade their making use of those they had. Pilate said, Art thou a king then? — Art thou a king, notwithstanding thy kingdom is not of this world? Jesus answered, Thou sayest I am a king — That is, according to the Hebrew idiom, It is as thou sayest: I am a king, but not of this world: even the appointed Head and Governor of the whole Israel of God; nor will I ever basely seek my safety by renouncing my claim to the most excellent majesty and extensive dominion. To this end was I born, &c. — Our Lord speaks of his human origin; his divine was above Pilate’s comprehension: yet it is intimated in the following words: For this cause came I into the world — Namely, from heaven; that I should bear witness unto the truth — That by explaining and proving the truth, I might impress it upon men’s consciences, and make them obedient to its laws. In this consisteth my kingdom, and all the lovers of truth obey me, and are my subjects. This is what Paul calls the good confession, which he tells Timothy, (1Ti 6:13,) Jesus witnessed before Pontius Pilate. And justly does the apostle term it so. For our Lord did not deny the truth to save his own life, but gave all his followers an example highly worthy of imitation. It is remarkable, that Christ’s assuming the title of king did not offend the governor in the least, though it was the principal crime laid to his charge. Probably the account which he gave of his kingdom and subjects, led Pilate to take him for some Stoic philosopher, who pleased himself with the chimerical royalty attributed by his sect to those they termed wise men. See Horace, Lib. I. Sat. 3. Accordingly he desired him to explain what he meant by truth. Pilate saith, What is truth? — That is, the truth to which thou referrest, and speakest of as thy business to attest. Or perhaps he meant, What signifies truth? Is that a thing worth hazarding thy life for? So he left him presently, to plead with the Jews for him; looking upon him, it is probable, as an innocent but weak man. He went out again unto the Jews, and saith — To those that were assembled about the judgment-hall, namely, chief priests and others: I find in him no fault at all — No opinion inconsistent with the good of society, neither any action or pretension criminal in the least degree. But ye have a custom that I should release unto you one at the passover — And I am ready now to oblige you in this affair. This, it seems, was said in consequence of the multitude desiring him to do as he had been wont to do at preceding passovers. See Mar 15:8-10. Will ye that I release unto you the King of the Jews? — It seems he hoped by this proposal to preserve the life of Jesus, of whose innocence he was fully convinced; and accordingly, that he might induce them to choose him, he proposed no other alternative than Barabbas, a robber and murderer. See note on Mat 27:15-18; Mat 27:20-22. Then cried they all again — Or, all at once, as some translate παλιν here, because it does not appear that the people had refused Jesus and asked Barabbas before this time. But indeed “that word is wanting in a considerable number of manuscripts, in the Complutensian edition, the Syriac, Coptic, Saxon, Arabic, Armenian, and Ethiopic versions. In many Latin manuscripts it is not found. Besides, it does not suit the preceding part of our Lord’s trial, as related by this evangelist, who makes no mention of their crying in this manner before.” — Campbell. Not this man — We will not have this man released; but Barabbas — A robber and murderer. And thus, when Pilate would have let him go, they denied the Holy One and the Just, and desired a murderer to be granted unto them, Act 3:14. See note on Luk 23:18-25.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv33–37 Art thou the King of the Jews? - This…
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, Luk 23:2-3.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v35 It pleased God, that Christ, who was to die…
It pleased God, that Christ, who was to die both for the Jews and the Gentiles, should be betrayed by the one, and put to death by the other. (Bristow)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv33–37 Pilate . . . called Jesus, and said .…
Pilate . . . called Jesus, and said . . . Art thou the King of the Jews?--In Luk 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv33–37 33. Entered into the judgment hall—While the multitude is…
33. Entered into the judgment hall—While the multitude is in the front area, facing Pilate at his threshold, Jesus has been sent into the hall. Pilate was, therefore, alternately with Jesus within, and with the multitude without.
Art thou—This question presupposes, as the other Evangelists state that Jesus had treasonably claimed to be a king. It is to be noted that Luke makes Jesus declare himself a king without explanation, and yet makes Pilate clear him of fault. His account alone would be liable to the charge brought by rationalistic commentators against it, of being mysterious. John, in the present chapter, interposes the explanation, by which it is shown that Jesus so defined his royalty as to exculpate him from all fault in the eyes of Pilate. Pilate asks the present question in a tone of the utmost seriousness, as if to learn both what Jesus claimed to be, and what he was.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv33–37 33. Then Pilate] Pilate therefore (Joh_18:3). Because of the…
33. Then Pilate] Pilate therefore (Joh_18:3). Because of the importunity of the Jews Pilate is obliged to investigate further; and being only Procurator, although cum potestate, has no Quaestor, but conducts the examination himself.
called Jesus] Probably the Roman guards had already brought Him inside the Praetorium: Pilate now calls Him before the judgment-seat. The conversation implies that Jesus had not heard the previous conversation with the Jews.
Read full note →
Art thou the King of the Jews?] In all four Gospels these are the first words of Pilate to Jesus, and in all four there is an emphasis on ‘Thou.’ The pitiable appearance of Jesus was in such contrast to the royal title that Pilate speaks with a tone of surprise (comp. Joh_4:12). The question may mean either ‘Dost Thou claim to be King?’ or, ‘Art Thou the so-called King?’ The royal title first appears in the mouth of the wise men, Mat_2:1, next in the mouth of Pilate.
33–37. Inside the Praetorium; Jesus is privately examined by Pilate and makes ‘a good confession’ (1Ti_6:13).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv33–37 (33) Then Pilate entered into the judgment hall again,…
(33) Then Pilate entered into the judgment hall again, and called Jesus.—Better, Pilate therefore entered into the Prœtorium (or palace) again, and called Jesus. (Comp. Joh_18:28.) This was practically a private investigation, for the Jews could not enter the palace (Joh_18:28). (Comp. Joh_19:13.)
Art thou the King of the Jews?—Comp. Note on Mat_27:11; Luk_23:2-3. Pilate, of course, knew of the charge brought against Him when he gave permission for the Roman cohort to apprehend Him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv33, 35, 36, 37 Vers. 33-38. (b) Within the Praetorium. Christs admission that…
Vers. 33-38. (b) Within the Praetorium. Christs admission that he was a.King, but that his kingdom was not of this world.
Vers. 33, 34. Pilate therefore entered again into the Praetorium, out of direct hearing of the vociferous crowd, where Jesus and John himself had remained under supervision of the officers of the court, and called summoned -Jesus to his side, and said to him that of which the mob outside formed an imperfect idea. The account of John throws much light on the inference which Pilate drew from the reply of Jesus, as given in Ver. 38 and in Luk_23:4. To the loud accusations and bitter charges of "the chief priests and elders" (Mat_27:11, 12 Mar_15:3, 4) brought in the presence of Pilate, Christ answered nothing. His solemn and accusing silence caused the governor to marvel greatly. (see both Mat_27:14 and Mar_15:5) He marveled not only at the silence of the Lord, but at that silence after he, Pilate, had received from him so explicit a statement as to the nature of his own kingdom. An explanation of the motive of Pilate, and of his entire manner upon this occasion, is to be found in the private interview between our Lord and the Roman governor within the Praetorium. It is unnecessary (with many) to see in Pilate an "almost persuaded" believer in the claims of Jesus, who yet was warring with his better judgment, and apostatizing from a nascent faith. He appears rather as the Roman man of the world, who has never learned to rule his policy by any notions of righteousness and truth, and is utterly unable to appreciate the spiritual claims of this Nazarene; yet he was shrewd enough to see that, so far as Roman authority was concerned, this Prisoner was utterly harmless. His question was, Art thou the King of the Jews? Of course, he expected at first a negative reply. Should this abused and rejected, this bound and bleeding Sufferer, with no apparent followers around him, actually betrayed by one of his intimate friends, deserted by the rest, and hounded to death by the fierce cries of Pharisee and Sadducee, chief priest and elder, answer in the affirmative, it might easily suggest itself to Pilate that he must be under some futile hallucination. It has been said that the question might have been answered right off in the affirmative or in the negative, according as the term "King of the Jews" was understood. If what Pilate meant was a popular titular leader, imperator of Jewish levies, one prepared for the career of Judas of Galilee, or Herod the Idumaean, or for that of Barchochab in after times, nothing could seem to be less likely or more patently repudiated by the facts; moreover, from our Lord himself, who had always refused a quasi-royal dignity, (Joh_6:15) it would have required an emphatic negative. Pilate knew no other way of interpreting the phrase. If the term meant the true "King of Israel," the Messiah anticipated by prophecy and psalm, the King of all kings and Lord of lords, the Ruler of hearts, who would draw all men to him, and east out and vanquish the prince of this world, then the "crown" was his, and he could not deny it; but before this assertion was made in the hearing of the multitude, our Lord would draw from Pilate the sense in which he used the words. He does not say to him, Su legeiv , "Thou sayest a reply given verbatim by all the synoptists, and referring to a second demand made in the presence of the multitude but he put a counter-question, Sayest thou this thing, askest thou this question, from thyself? from thy knowledge of the hopes kindled by the ancient books, or from comparing my words with my appearance, or from any judgments thou hast formed a priori? (so Godet, Neander, Olshausen, and Ewald). Thus Jesus was not so much informing Pilate of the distinction between the two kingships, as claiming qua Prisoner at the bar the source of the accusation. "Have I put forth any claim of this kind, which thou as the chief magistrate of this Roman province hast any legal cognizance of?" It was not, as Hengstenberg and Westcott suggest, an appeal to the man rather than to the governor, to the conscience of Pilate rather than to the forms of the tribunal; but (Meyer), with the intrepid consciousness of perfect innocence of the political crime, our Lord asks for the formal declaration of the charge brought against him. Or did others tell it thee concerning me? Alford, Lange, Schaff, etc., all agree with Godet in supposing that Christ was discriminating between the theocratic and the political use of the great phrase. It is obvious that he did rise from the latter to the former in the following verses, but it is difficult to find the distinction in this alternative question. "Did others (not thine own police or observation) did the Jews, in fact, bring thee this charge against me? Nay, did they not? Is it not entirely due to this outbreak of hostility to my teaching that they have chosen thus to impeach me before thee to deliver me to thee?" Therefore, first of all, Christ repudiated the charge, in the only sense in which it could have conveyed any colorable idea to the mind of Pilate.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv36–37 36. My kingdom is not of this world. It…
36. My kingdom is not of this world. It would be hard for Pilate to form any conception of a kingdom not of this world, a kingdom of which the subjects did not fight with carnal weapons to defend its king, or to extend its borders. He was a soldier and the representative of a monarch whose power rested on the sword. But such a kingdom was Christ's. It was not of this world, did not spring from it, was heavenly in its origin, and hence his servants would not fight that he should not be delivered to the Jews. (1) Christ's kingdom is supernatural, not of human origin. It is in the world, but not worldly. (2) It is maintained, not by carnal weapons, but by spiritual and moral means.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain On vv36–37 of this Gk. ek, out of, or according to.
of this Gk. ek, out of, or according to.
world kosmos = world-system. 1Co 1:20; Joh 7:7. (See Scofield "Rev 13:8").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv33, 36 Pilate begins the examination of Jesus
Pilate begins the examination of Jesus
v. 33. Then Pilate entered into the judgment-hall again, and called Jesus, and said unto Him, Art Thou the King of the Jews?
Read full note →
v. 34. Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?
v. 35. Pilate answered, Am I, a Jew? Thine own nation and the chief priests have delivered Thee unto me; what hast Thou done?
Having received no definite charges, but only vague intimations from the Jews, Pilate now resolved to give the prisoner a hearing. He took up the case, although he was convinced that Christ was no political criminal. That in itself was an injustice on the part of the governor, to make a case where he did not believe there was a case. But one of the statements of the Jewish rulers had been that Jesus had said that He was the King of the Jews. So Pilate takes up this matter, as one that might lead to some solution. But Jesus asks a very pertinent question in turn: Of thyself sayest thou this, or have others spoken to thee concerning Me? "Do you make this inquiry from any serious personal interest and with any keen apprehension of the blessings attached to the kingdom of God, or are you merely echoing a formal charge brought against Me by others?" "In the first place He excuses Himself thus: Sayest thou this thing of thyself, or did others tell it thee of Me? This seems again as though it were answered in pride; however, it is not a proud answer, but a very necessary defense. For if someone is accused falsely, he should not let the accusation rest upon him nor say: This I will gladly suffer and let remain upon me for God’s sake, but should openly protest his innocence. Therefore the Lord throws the guilt and false accusation which the Jews put upon Him far from Himself and says: Thou, Pilate, askest whether I am the King of the Jews, that is to say, whether I am a rebel against the emperor? I call upon thine own conscience as a witness whether thou accusest Me of this of thyself or not. Surely, of thyself thou wouldst not say such things of Me. Let thy conscience answer, yea, let thine own eyes answer. Thou seest Me stand before thee, captured and bound; I was taken in no tumult, and there is no crowd of people about Me that uses weapons, but I have altogether the aspect of a captured and bound person. Therefore I cannot be accused of insurrection against the emperor. Thus the Lord presents His innocence over against the false accusation of the Jews, calling upon both the conscience and the eyes of the judge for a witness. " The very implication that he might have had the idea which he broached himself, Pilate rejects with a show almost of loathing: I surely am no Jew! But the people to whom Jesus belonged by birth, the Jews and the chief priests, had delivered Him. And with some asperity Pilate wanted to know what the whole trouble was about, what Jesus had committed to be brought before Him in this manner. The idea that he should take any stock in a Jewish Messiah, Pilate scouts with sneering mockery.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv33, 36 I am not a Jew, am I?
I am not a Jew, am I?
This remark appears in the form of a question so Pilate can emphasize his complete lack of interest in the cultural affairs of the Jewish people. AT: "Well I am certainly not a Jew, and I have no interest in these matters!" (See: Rhetorical Question)
Read full note →
Your own people
"Your fellow Jews"
translationWords
palace
govern
Pilate
King of the Jews
Jew
people group
chief priests
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv33, 34, 36 18:33 Pilate was personally responsible for capital crimes in…
18:33 Pilate was personally responsible for capital crimes in which the interests and security of the Roman Empire were at stake, so he began his formal legal inquiry. • Are you the king of the Jews? To get the governor’s attention, Caiaphas had charged that Jesus had urged people not to pay their taxes to the Roman government and had claimed to be a king (Luke 23:2). To Pilate, Jesus might have been just another Jewish terrorist–revolutionary (see Luke 23:18-19; Acts 5:36-37) with a head full of messianic notions and a band of well-armed followers.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.