Exegetical and Hermeneutical Commentary of John 18:36
Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
36. My kingdom ] There is a strong emphasis on ‘My’ throughout the verse; ‘the kingdom that is Mine, the servants that are Mine;’ i.e. those that are truly such (see on Joh 14:27). The word for ‘servants’ here is the same as is rendered ‘officers’ in Joh 18:3 ; Joh 18:12 ; Joh 18:18 ; Joh 18:33, Joh 7:32; Joh 7:45-46 (comp. Mat 5:25), and no doubt contains an allusion to the officials of the Jewish hierarchy. In Luk 1:2, the only other place in the Gospels where the word is used of Christians, it is rendered ‘ministers,’ as also in 1Co 4:1, the only place where the word occurs in the Epistles. Comp. Act 13:5.
is not of this world ] Has not its origin or root there so as to draw its power from thence. Comp. Joh 8:23, Joh 20:19, Joh 17:14; Joh 17:16.
if my kingdom ] In the original the order is impressively reversed; if of this world were My kingdom. For the construction comp. Joh 5:46.
fight ] Better, be striving (comp. Luk 13:24; 1Co 9:25). For the construction comp. Joh 5:46, Joh 8:19; Joh 8:42, Joh 9:41, Joh 15:19.
but now ] The meaning of ‘now’ is clear from the context and also from Joh 8:40, Joh 9:41, Joh 15:22; Joh 15:24, ‘as it is,’ ‘as the case really stands.’ It does not mean ‘My kingdom is not of this world now, but shall be so hereafter;’ as if Christ were promising a millenium.
Fuente: The Cambridge Bible for Schools and Colleges
My kingdom … – 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 36. My kingdom is not of this world] It is purely spiritual and Divine. If it had been of a secular nature, then my servants would have contended-they would have opposed force with force, as the kingdoms of this world do in their wars; but as my kingdom as not of this world, therefore no resistance has been made. Eusebius relates, Hist. Eccles. lib. iii. c. 20, that “The relatives of our Lord were brought before Domitian, and interrogated whether they were of the family of David; and what sort the kingdom of Christ was, and where it would appear? They answered, that this kingdom was neither of this world, nor of an earthly nature; that it was altogether heavenly and angelical; and that it would not take place till the end of the world.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
My kingdom is not of this world; that is, I cannot deny but that I am the King of the Jews, but not in the sense they take it, not such a king as they look for in their Messiah; my kingdom is spiritual, over the hearts and minds of men, not earthly and worldly. And of this thou thyself mayest be convinced; for was there ever an earthly prince apprehended and bound for whom none of his subjects would take up arms? There is none of my disciples that takes up arms, or offereth to fight for me; which is a plain evidence, that I pretend to no kingly power in disturbance of the Roman government.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36. Jesus answered, My kingdom isnot of this worldHe does not say “not over,“but “not of this world”that is, in its origin andnature; therefore “no such kingdom as need give thee orthy master the least alarm.”
if my kingdom were of thisworld, then would my servants fight, that I should not be deliveredto the Jews“A very convincing argument; for if Hisservants did not fight to prevent their King from being delivered upto His enemies, much less would they use force for the establishmentof His kingdom” [WEBSTERand WILKINSON].
but nowbut the factis.
is my kingdom not fromhenceOur Lord only says whence His kingdom is notfirstsimply affirming it, next giving proof of it, then reaffirming it.This was all that Pilate had to do with. The positive natureof His kingdom He would not obtrude upon one who was as little ableto comprehend it, as entitled officially to information about it. (Itis worthy of notice that the “MY,”which occurs four times in this one versethrice ofHis kingdom, and once of His servantsis putin the emphatic form).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Jesus answered, my kingdom is not of this world,…. By saying which, he tacitly owns he was a king: as such he was set up, and anointed by his Father from everlasting; was prophesied of in the Old Testament; declared by the angel, both when he brought the news of his conception, and of his birth; was owned by many, who knew him to be so in the days of his flesh; and since his resurrection, ascension, and session at God’s right hand, more manifestly appears to be one: he also hereby declares, that he had a kingdom; by which he means, not his natural and universal kingdom, as God, and the Creator and Governor of all things; but his mediatorial kingdom, administered both in the days of his flesh, and after his resurrection; which includes the whole Gospel dispensation, Christ’s visible church state on earth, and the whole election of grace; it takes in that which will be at the close of time, in the latter day, which will be more spiritual, and in which Christ will reign before his ancients gloriously; and also the kingdom of God, or of heaven, even the ultimate glory: the whole of which is not of this world; the subjects of Christ’s kingdom are not of the world, they are chosen and called out of it; the kingdom itself does not appear in worldly pomp and splendour, nor is it supported by worldly force, nor administered by worldly laws; nor does it so much regard the outward, as the inward estates of men; it promises no worldly emoluments, or temporal rewards. Christ does not say it is not “in” this world, but it is not of it; and therefore will not fail, when this world does, and the kingdoms thereof. Every thing that is carnal, sensual, and worldly, must be removed from our conceptions of Christ’s kingdom, here or hereafter: and to this agrees what some Jewish writers say of the Messiah, and his affairs;
“the Messiah (they say o) is separated from the world, because he is absolutely intellectual; but the world is corporeal; how then should the Messiah be in this world, when the world is corporeal, and
, “the business of the Messiah is divine, and not corporeal?””
And since this was the case, Caesar, or any civil government, had no reason to be uneasy on account of his being a king, and having a kingdom; since his kingdom and interests did not in the least break in upon, or injure any others: and that this was the nature of his kingdom, he proves by the following reason;
if my kingdom were of this world, then would my servants fight that I should not be delivered to the Jews: if Christ’s kingdom had been a worldly one, set up on worldly views, and governed with worldly policy, and was to answer some worldly ends, Christ would have had servants enough among the Jews, who would have declared for him, and took up arms in his favour against the Romans; his own disciples would not have suffered him to have been betrayed into the hands of the Jews by Judas; nor would he have hindered them from attempting his rescue, as he did Peter; nor would they suffer him now to be delivered by Pilate into their hands, to put him to death; since they had such a Prince at the head of them, who, was he to make use of his power, was able to drive all the Roman forces before them out of the nation, and oblige a general submission among the Jews, to the sceptre of his kingdom:
but now is my kingdom not from hence; it does not rise out of, nor proceed upon, nor is it supported by worldly principles, wherefore none of the above methods are made use of.
o R. Juda Bezaleel Nizeach Israel, fol. 48.
Fuente: John Gill’s Exposition of the Entire Bible
My kingdom ( ). Christ claims to be king to Pilate, but of a peculiar kingdom. For “world” () see 17:13-18.
My servants ( ). For the word see verse 3 where it means the temple police or guards (literally, under-rowers). In the LXX always (Prov 14:35; Isa 32:5; Dan 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Mt 26:56).
Would fight ( ). Imperfect middle of common verb (only here in John, but see 1Co 9:25) from (contest) with , a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus.
That I should not be delivered ( ). Negative final clause with and first aorist passive subjunctive of (see verses John 18:28; John 18:36). Jesus expects Pilate to surrender to the Jews.
But now ( ). In contrast to the condition already stated as in John 8:40; John 9:41; John 15:22; John 15:24.
Fuente: Robertson’s Word Pictures in the New Testament
Servants [] . Only in this passage in the Gospels, of Christians. Compare Act 13:5; 1Co 4:1. Corresponding with Christ as a king.
Fight [] . The imperfect tense, denoting action in progress : would now be striving.
Fuente: Vincent’s Word Studies in the New Testament
1) “Jesus answered, My kingdom is not of this world:” (apektithe lesous he basileia he eme ouk estin ek tou kosmou toutou) “Jesus explained, my kingdom is not (exists not) of this world,” of this world order that lies in darkness, in the wicked one, 1Jn 5:19; Luk 4:6; 2Co 4:4. Jesus faced the allegations the Sanhedrin had brought and explained in what sense He was a king.
2) “If my kingdom were of this world,” (ei ek tou kosmou toutou hen he basileia he eme) “If my kingdom was (had existed) out of an from this world order or arrangement,” as a material entity, or organized civil society, as earthly kingdoms are.
3) “Then would my servants fight,” (hoi huperetai an hoi emoi egonizonto) “My servant-attendants would have struggled,” and would fight, as the servants of political kings fight for their sovereigns. That Jesus did not permit, but forbad, His servants, disciples, or friends to fight for Him is evident, Luk 22:51; Joh 18:11.
4) “That I should not be delivered to the Jews:” (hina me paradotho tois loudaiois) “In order that I might not be delivered to the Jews,” in the first place, as further recounted, Mat 26:52-56. But His disciples had not fought for Him and even Peter’s swing of the sword damage was repaired by Jesus that night, and Peter was told of the Lord to put up the sword.
5) “But now is my kingdom not from hence.” (nun de he basileia he eme ouk estin entheuthen) “Yet, now and hereafter my kingdom is not (exists not) out of this world kind,” or order of organization, but is spiritual in its sphere of activities, limited to a program of worship and service, not of social nature; It is to make, baptize, and teach the saved and baptized to observe all things I have mandated, Joh 20:21; Mat 28:18-20; Mar 16:15; Luk 24:46-49; Act 1:8; Act 10:37-43. He also taught them to love not the world order of things. Joh 2:15-17.
Fuente: Garner-Howes Baptist Commentary
36. My kingdom is not of this world. By these words he acknowledges that he is a king, but, so far as was necessary to prove his innocence, he clears himself of the calumny; for he declares, that there is no disagreement between his kingdom and political government or order; (154) as if he had said, “I am falsely accused, as if I had attempted to produce a dis-turbanee, or to make a revolution in public affairs. I have preached about the kingdom of God; but that is spiritual, and, therefore, you have no right to suspect me of aspiring to kingly power.” This defense was made by Christ before Pilate, but the same doctrine is useful to believers to the end of the world; for if the kingdom of Christ were earthly, it would be frail and changeable, because
the fashion of this world passeth away, (1Co 7:31😉
but now, since it is pronounced to be heavenly, this assures us of its perpetuity. Thus, should it happen, that the whole world were overturned, provided that our consciences are always directed to the kingdom of Christ, they will, nevertheless, remain firm, not only amidst shakings and convulsions, but even amidst dreadful ruin and destruction. If we are cruelly treated by wicked men, still our salvation is secured by the kingdom of Christ, which is not subject to the caprice of men. In short, thougll there are innumerable storms by which the world is continually agitated, the kingdom of Christ, in which we ought to seek tranquillity, is separated from the world.
We are taught, also, what is the nature of this kingdom; for if it made us happy according to the flesh, and brought us riches, luxuries, and all that is desirable for the use of the present life, it would smell of the earth and of the world; but now, though our condition be apparently wretched, still our true happiness remains unimpaired. We learn from it, also, who they are that belong to this Mngdom; those who, having been renewed by the Spirit of God, contemplate the heavenly life in holiness and righteousness. Yet it deserves our attention, likewise, that it is not said, that the kingdom of Christ is not in this world; for we know that it has its seat in our hearts, as also Christ says elsewhcre, The kingdom of God is within you, (Luk 17:21.) But, strictly speaking, the kingdom of God, while it dwells in us, is a stranger to the world, because its condition is totally different.
My servants would strive. He proves that he did not aim at an earthly kingdom, because no one moves, no one takes arms in his support; for if a private individual lay claim to royal authority, he must gain power by means of seditious men. Nothing of this kind is seen in Christ; and, therefore, it follows that he is not an earthly king.
But here a question arises, Is it not law fill to defend the kingdom of Christ by arms? For when Kings and Princes (155) are commanded to kiss the Son of God, (Psa 2:10) not only are they enjoined to submit to his authority in their private capacity, but also to employ all the power that they possess, in defending the Church and maintaining godliness. I answer, first, they who draw this conclusion, that the doctrine of the Gospel and the pure worship of God ought not to be defended by arms, are unskillful and ignorant reasoners; for Christ argues only from the facts of the case in hand, how frivolous were the calumnies which the Jews had brought against him. Secondly, though godly kings defend the kingdom of Christ by the sword, still it is done in a different manner from that in which worldly kingdoms are wont to be defended; for the kingdom of Christ, being spiritual, must be founded on the doctrine and power of the Spirit. In the same manner, too, its edification is promoted; for neither the laws and edicts of men, nor the punishments inflicted by them, enter into the consciences. Yet this does not hinder princes from accidentally defending the kingdom of Christ; partly, by appointing external discipline, and partly, by lending their protection to the Church against wicked men. It results, however, from the depravity of the world, that the kingdom of Christ is strengthened more by the blood of the martyrs than by the aid of arms.
(154) “ Et le goavernement ou ordre politique.”
(155) “ Quand il est commande aux Rois ct Princes.”
Fuente: Calvin’s Complete Commentary
(36) Jesus answered, My kingdom is not of this world.The answer of Jesus is two-fold, declaring (1) in this verse, that He is not a King in the political sense; and (2) in Joh. 18:37, that He is a King in the moral sense. By of this world we are to understand that the nature and origin of His kingdom are not of this world, not that His kingdom will not extend in this world. (Comp. Joh. 8:23; Joh. 10:16.) In the worlds sense of king and kingdom, in the sense in which the Roman empire claimed to rule the world, He had no kingdom.
Then would my servants fight, that I should not be delivered to the Jews.Better, then would My servants have been fighting. (Comp. Joh. 19:16.) His servants are His disciples, who would be in this relation to Him if He were a temporal king, and the crowds such as those who had sought to make Him king (Joh. 6:15), and had filled Jerusalem with the cry, Hosanna: Blessed is He that cometh in the name of the Lord, the King of Israel (Joh. 12:13). One of His servants had drawn the sword (Joh. 18:10), and, but that His will had checked the popular feeling, neither the Jewish officers nor the Roman cohort could have delivered Him to be crucified.
But now is my kingdom not from hence.That is, But, as a matter of fact, My kingdom is not from here. It was proved by His standing bound in the presence of the procurator. The clause has been strangely pressed into the service of millennial views by interpreting it, But now My kingdom is not from hence. Hereafter it will be. For the true sense of now, comp. Joh. 8:40; Joh. 9:41; Joh. 15:22; Joh. 15:24.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
36. My kingdom Jesus, in words, evades Pilate’s last question, and returns to the topic of his royalty; and yet in so doing he answers Pilate’s question, what he has done. He has performed the part of a heaven-sent king.
Not of this world My kingdom is not one of the political nations of the earth. It is not an organism like the Roman empire, founded upon physical force, sustained by military establishments, defended by fortifications and entrenched in capitals.
Then would my servants fight Alluding, doubtless, to the scene of his arrest, when he bade Peter put up his sword. Well would it have been if the pretended successors of St. Peter had kept the sword put up.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Jesus answered, “My kingship is not of this world. If my kingship were of this world my servants would then be fighting so that I would not be delivered to the Jews. But my kingdom is not now from there”.’
Jesus now made quite clear that He had done nothing to worry Pilate. The very fact that no followers had tried to deliver Him should have demonstrated that. Then He stressed that although in a way He was a king, the kingdom over which He ruled was not of this world. He was not seeking to rule over an earthly kingdom. This was made quite clear. He was not postponing such a kingdom, for He had not come to be the king of an earthly kingdom. He was pointing out that His kingly rule out was outside of the earthly sphere completely. This was a heavenly matter.
‘My kingship is not of this world.’ Those who come under His rule are those who are raised into heavenly places (Eph 1:19 to Eph 2:6). They walk with Him and share His glory, and the world cannot touch them. It may destroy their bodies but it cannot touch them. For like Him they are above the world. It is a spiritual kingdom. To them the world is not worth fighting for. Neither He nor they are trying to gain any territory or defeat anyone. They are not interested in earthly power or gain.
Fuente: Commentary Series on the Bible by Peter Pett
The defense of Jesus:
v. 36. Jesus answered, My kingdom is not of this world; if My kingdom were of this world, then would My servants fight that I should not be delivered to the Jews; but now is My kingdom not from hence.
v. 37. Pilate therefore said unto Him, Art Thou a king, then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth hearth voice.
v. 38. Pilate saith unto Him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in Him no fault at all.
v. 39. But ye have a custom that I should release unto you one at the Passover; will ye, therefore, that I release unto you the King of the Jews?
v. 40. Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. After having protested against the false understanding of His claim which the Jews had brought in the form of a charge against Him, Jesus now proceeds to explain to Pilate in what sense the appellation “king” might well be applied to Him. His words amount to a wonderful confession regarding the spiritual kingdom of which He is the head. Christ’s kingdom, His Church, is not of this world; it neither had its origin in the world, nor has it the nature and manner and characteristics of the world. It is no temporal kingdom; it is a spiritual, a heavenly kingdom. Christ’s kingdom and the kingdoms, the governments, of the world are two entirely different things, which should never be confused or commingled. In this respect both Calvinism and Roman Catholicism, as well as any form of direct influence of the religious bodies on legislation, except to ward off unwarranted laws that would interfere with the free exercise of religion, are wrong. Christ’s proof for His statement lies in this, that His servants, His followers, if His kingdom were of this world, would, at the present time, take up arms in His defense and deliver Him from the hands of the Jews. But He had deliberately hindered any such demonstration, because His kingdom is not of this world. Pilate now wanted a definite answer, in order to form some sort of judgment as to Christ’s claim. He exclaims: Then you are a king, just the same! He still hoped to find some justification for his act, in case he should feel compelled to accede to the demands of the Jews. Jesus patiently explains to Pilate the nature of His kingship and the character of His kingdom. Pilate’s exclamation was fully justified, because He was and is in truth a king. But lest the governor misunderstand, Jesus plainly states the object of His coming into the world. For this purpose was He born and for this aim came He into the world, to bear witness of the truth, in the interest of eternal, unchanging truth. The truth which has been revealed in Christ is the grace of God in Him, the Redeemer of the world. To this fact Jesus is to testify, thereby becoming the King of Truth, who establishes and expands His kingdom by means of the Word of Truth; He reigns through the Word. This is true of Him and of His ministers at all times. “In these days it happens to us also: Should we be silent regarding the truth and not reprove the lies, then we might well remain. But since we open our mouth, confess the truth, and condemn the lies, everyone wants to get at us. We preach no one but Christ, that no one is saved by himself; if it were possible for us to be saved in ourselves, it would not have been necessary for God to send His Son; but since God was obliged to send His Son, it certainly follows that we in ourselves are not able to be saved; that is our preaching and the truth, to which we bear witness. ” It also follows from the facts which Christ states concerning Himself and the object of His coming into the world that only he that is of the truth, that has been born out of the truth, can and will hear His voice. Only he that has been born anew out of the Word of Truth has the power to give evidence of the truth that is in him. The truth, then. will be the element of such a person; he will live and move and have his being in the truth. He will then also listen to the voice of Christ, the Champion of truth; he will be an obedient citizen of the kingdom of Christ. It is thus evident that the kingdom of Jesus has an entirely different character, an entirely different object than any kingdom or government in the world. Pilate immediately realized and felt this from the explanation of Jesus. Pilate, acquainted with the efforts of the Greek and Roman philosophers to fix truth on the basis of human reason, thought it foolish, in his skeptical mind, for anyone to claim the knowledge of truth as his possession. So he put the jeering question: What is truth? and immediately went out to the Jews and announced to them the result of his investigation, that he found no fault in that man Christ. There was no cause, no reason, for criminal procedure. Note: The position of Pilate is shared by a great many so-called wise and cultured people of this world. They care nothing for the truth, the divine truth, the infallible Word of God. The speculations of foolish philosophers have a higher value in their idea, as gropings after the truth, than the truth of Scriptures. If they at some time or other hear the truth, they turn away from its inviting voice and continue in their sins.
Pilate should now have made an end of the farce, to which he had made far too great concessions as it was. But he was a coward at heart, and the people felt this hesitation. In order to save himself from a disagreeable concession, he now tried to divert the minds of the people into a different channel. He reminded them of a custom which obtained, that they might ask for the release of some prisoner at the Passover. And so he gave them the choice between one Barabbas and Jesus, whom he calls the King of the Jews, thereby only adding new fuel to the fire of hatred that was already raging. The leaders of the Jews had figured on this contingency long before, and had instructed the members of the mob accordingly. The very offer of Pilate was another injustice. For since Jesus had not been convicted in a single point, it was foolish to speak of a deliverance and mercy in His case.. Barabbas the people wanted and no one else, and the vacillation of Pilate played into their hands. The evangelist here adds the note: But Barabbas was a robber and murderer. “Barabbas was a rebel and a murderer, captured during a tumult, and had committed murder in a revolt of the people; and this was not only known throughout the city, but Barabbas had been taken in the act, and by Pilate, as the proper government, thrown into prison. But Jesus was just and innocent, so that His accusers, the Jews, could not attach any wrong to Him. Pilate then, following his own line of reasoning, concludes thus: Since this Jesus did nothing wrong, the Jews will be obliged to ask that I release Him. And again, since Barabbas is a well-known rebel and murderer, the Jews will have to demand that I deal with him according to justice. Thus Pilate reasons as a rational heathen. But the devil turns about and says: Not so, but release to us the rebel and murderer Barabbas, but crucify the righteous and innocent Jesus. ” Pilate and the Jewish leaders are here on the same plane, just as the enemies of Christ in our days may be divided into two classes, both of them hostile to the Word: some consider the Christian religion nothing but a harmless fanaticism, others insist that its adherents are dangerous to the state. And in either case they act upon their conviction, as recent events have plainly shown.
Summary. Jesus is captured in Gethsemane and taken, first before Hannas, then before the Sanhedrin, under the chairmanship of Caiaphas, while Peter denies Him three times; in the morning H e
is taken to the judgment-hall of Pilate, where He testifies concerning His kingdom.
Fuente: The Popular Commentary on the Bible by Kretzmann
36 Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
Ver. 36. My kingdom is not of this world ] Christ could not be received as a God into the Pantheon at Rome, for he lacked worshippers, preached poverty, and chose mean men for his disciples. Domitian the emperor, after he had banished John into Patmos, and Domicillia Flavia, his own sister’s daughter, with many more, into Pontus, and put various to death for that they were Christians, he commanded all such Jews as he could find to be put to death, that were of the stock of David. Among whom, meeting with some Christians also, that were allied to Christ, and understanding that they were poor harmless people, he dismissed them, and by proclamation forbade any more to be martyred. Eusebius, Ecclesiastical History, l. 3. c. 19,20. 1:237,239
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
36. ] This answer goes to explain the injustice of the charge of ( Luk 23:2 ), and to shew Pilate something of the nature of the kingdom which Jesus really came to establish.
. ] not belonging to (ch. Joh 8:23 ; Joh 10:16 ) this world; not springing from, arising out of this world; and therefore not to be supported by this world’s weapons. There is no denial that His Kingdom is over this world but that it is to be established by this world’s power.
The words not only deny, they affirm: if not of this world, then of another world . They assert this other world before the representative of those who boasted of their ‘orbis terrarum.’ Notice the solemn repetition of .
., certainly not angels (as Stier) nor angels and disciples (as Lampe). This sentence is elliptical, and . is included under the supposition introduced by . ‘If &c., I should have had servants, and those servants would have fought.’
] This delivering up is referred to ch. Joh 19:16 .
The has been absurdly pressed by the Romanist interpreters to mean that at some time His Kingdom would be i.e. as if its essential character could ever be changed.
implies, ‘as the case now stands;’ a demonstratio ad oculos from the fact that no servants of His had contended or were contending in his behalf: see similar usages of , ch. Joh 8:40 ; Joh 9:41 ; Joh 15:22 ; Joh 15:24 : Rom 7:16-17 alli [248] .
[248] alli = some cursive mss.
Fuente: Henry Alford’s Greek Testament
Joh 18:36 . But Jesus accepts the allegation of the Jews and proceeds to explain in what sense He is king: . . . My kingdom is not of a worldly nature, nor is it established by worldly means. Had it been so, my servants would have striven to prevent my being surrendered to the Jews. But as things are, , since it is indisputable that no armed resistance or rescue has been attempted, it is put beyond question that my kingdom is not from hence. “The substitution of ‘hence’ for ‘of this world’ in the last clause appears to define the idea of the world by an immediate reference to the representatives of it close at hand.” Westcott. Perhaps this rather limits the reference. Jesus uses as one who has other worlds than this in view.
Fuente: The Expositors Greek Testament by Robertson
servants. Greek huperetes. Same word as “officer”, Joh 18:3.
now. Greek. nun, as in Joh 17:5.
Fuente: Companion Bible Notes, Appendices and Graphics
36.] This answer goes to explain the injustice of the charge of (Luk 23:2), and to shew Pilate something of the nature of the kingdom which Jesus really came to establish.
. ] not belonging to (ch. Joh 8:23; Joh 10:16) this world; not springing from, arising out of this world;-and therefore not to be supported by this worlds weapons. There is no denial that His Kingdom is over this world-but that it is to be established by this worlds power.
The words not only deny, they affirm: if not of this world, then of another world. They assert this other world before the representative of those who boasted of their orbis terrarum. Notice the solemn repetition of .
., certainly not angels (as Stier) nor angels and disciples (as Lampe). This sentence is elliptical, and . is included under the supposition introduced by . If &c.,-I should have had servants, and those servants would have fought.
] This delivering up is referred to ch. Joh 19:16- .
The has been absurdly pressed by the Romanist interpreters to mean that at some time His Kingdom would be -i.e. -as if its essential character could ever be changed.
implies, as the case now stands;-a demonstratio ad oculos from the fact that no servants of His had contended or were contending in his behalf: see similar usages of , ch. Joh 8:40; Joh 9:41; Joh 15:22; Joh 15:24 : Rom 7:16-17 alli[248].
[248] alli = some cursive mss.
Fuente: The Greek Testament
Joh 18:36. , kingdom) Thrice Jesus names His kingdom.-, not) Jesus merely says from whence His kingdom is not, namely, not of this world; but does not express whence it is, namely, from heaven. However He intimates it, when He says, that He came into the world, Joh 18:37.-) The particle of or from is to be marked. See note on Rev 11:15, The seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord and of His Christ, and He shall reign for ever and ever. For and differ: above, ch. Joh 17:11; Joh 17:14, I am no longer in () the world; I am not of () the world. denotes precisely the origin, as presently after , from hence. [Comp. Erklr. Offenb. p. 553.-V. g.]- , of this world) On this account Christ did not stay long in this life.- , if of) Of this world is emphatically put in the beginning of the clause [not , but . . is put first]. The world defends its kingdoms by force of arms.-, My servants, ministers) who are not from or of this world.-, would fight) Each kind of agent acts in its own sphere.-, that I should not be delivered) Pilate was already contemplating this, Joh 18:31.-, now, as it is) The particle is adversative, not a particle of time.
Fuente: Gnomon of the New Testament
Joh 18:36
Joh 18:36
Jesus answered, My kingdom is not of this world:-While Jesus, in the thirty-fourth verse, had not said he was King of the Jews, he had no purpose of denying that he was their lawful king by descent from the kingly race; but explains to Pilate that his kingdom is not an earthly kingdom.
if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.-In earthly kingdoms their subjects fight to deliver their king from their enemies. He did not do this as he had shown in forbidding Peter to use the sword. He said this to satisfy Pilate that he in no sense laid claim to earthly power or was a rival to Caesar. [His kingdom was not of this world, for the reason it 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. The fact that no resistance was made to his arrest was a proof that his servants did not propose resistance to worldly governments. His kingdom is supernatural, not of human origin. It is in the world, but not of the world. It is established and maintained, not by carnal weapons, but by spiritual and moral means. All attempts to propagate Christianity by the carnal sword are prohibited by the Prince of Peace. The only sword the Christian is authorized to use is the sword of the Spirit, which is the word of God. If servants of Christ cannot fight for their Master, it stands true that they cannot fight for one not their Master; yet they have duties to perform. It is their duty, by example and teaching, to restrain the evil and angry passions, to teach moderation and selfrestraint, to inculcate forbearance and mercy, and to pray earnestly and faithfully for kings and rulers and all that are in authority, that we may lead quiet and peaceable lives in all godliness and honesty. When war does come, it is their duty to act the part of the good Samaritan and do good to all that suffer and that are in need.]
Fuente: Old and New Testaments Restoration Commentary
of this Gk. ek, out of, or according to.
world kosmos = world-system. 1Co 1:20; Joh 7:7. (See Scofield “Rev 13:8”).
Fuente: Scofield Reference Bible Notes
Jesus: 1Ti 6:13
My kingdom is: Joh 6:15, Joh 8:15, Psa 45:3-7, Isa 9:6, Isa 9:7, Dan 2:44, Dan 7:14, Zec 9:9, Luk 12:14, Luk 17:20, Luk 17:21, Rom 14:17, Col 1:12-14
then: Joh 18:11
Reciprocal: 2Ki 10:3 – fight for Jer 30:21 – governor Dan 7:17 – out Mat 12:19 – General Mat 20:26 – it Mat 26:51 – General Mar 10:43 – so Luk 12:32 – the kingdom Luk 22:38 – It Luk 23:2 – that Joh 8:11 – Neither Joh 18:34 – Sayest Act 2:30 – he Act 7:27 – Who 1Co 5:12 – what
Fuente: The Treasury of Scripture Knowledge
NOT IF THIS WORLD
My kingdom is not of this world.
Joh 18:36
It is time that defenders of the Christian Faith gave up apologising for it. If Christians are to conquer, it will be in the sign of the Cross; not by adopting the principles of their adversaries, but by the compelling audacity with which they display their own.
I. The reproach of other-worldliness is inevitable.It is natural for writers like George Eliot or Cotter Morrison, whose horizon is limited by death, to be distressed when they see some of the best men occupied in matters which appear, and must appear, to them as futilein prayer, which they must deem elaborate triviality, or in preaching a repentance which is only by fits and starts socially beneficent. It is not, of course, the worse but the better Christians whom altruists grudge to the service of God. Other-worldliness may mean worldliness of the worst kind. You may talk of the value of treasure in heaven when you merely mean that you do not desire to be disturbed in the enjoyment of your treasure on earth. It is mere hypocrisy to say that suffering is a means of grace and comfort does not matter, when you mean that it does matter to you, and does not to those who have to endure the results of your selfishness. If our critics force us to the question, how far the Cross is anything real to us, or how we fulfil the duty of brotherhood, we ought only to thank them in deep penitence.
II. Still, though the reproach may be true in detail, taken as a whole it has no grounds.Christianity is other-worldly. It is not merely a system of thought, or a moral code, or a philanthropy, or a romance, or all of these added together, that render it a mystery so rich and strange. It is something unique. It attracts alike and repels men because it is itself, and not anything else. Alike in basis and nature, in motive and method, in ideal and result, the Christian Faith differs from all its rivals far more than it resembles them. This is the very reason why it always eludes and yet evokes their criticism. From the non-Christian standpoint we are bound to appear irrational, quixotic, futile, silly. If we do not appear so, it is because we have lowered the flag, and are striving to fight the world with its own weaponsa course which nothing could redeem from insincerity save its inherent stupidity. For the children of this world are, in their generation, wiservery much wiserthan the children of light.
III. Christianity is not in its basis of this world.It is no mere system of thought based upon reflection. It is a life rooted in faith. Thus a supernatural grace, a gift from beyond, is its foundation; for faith is more than an intellectual conviction. It is, of course, arguable that we are under a delusion in claiming this high prerogative; it is not arguable that having made the claim we are free to discuss the creed, as though it rested on some foundation other than faith, such as reasoning or historical criticism. The Creed may well find illumination in many different philosophies, which will vary with the temper of the time and the temperament of the individual. But it can never be identified with any one of them without ceasing to be itself.
IV. It is God we are seeking for.The other world, which alone can give reality to this, alone can invest duty with enduring meaning, can find for beneficence a certain value, for knowledge an ordered place, and flash upon the shows of earthly beauty some hint at least of the eternal. Men bid us limit our aims and hopes to this life, and turn from the dazzling mirage of the other. Our answer is that we cannot. We may try, try hard, tryas a racefor generations, for centuries; but we cannot do it. God is calling us. In all ages He calls men to their home. More than ever are the signs of His call apparent in the restless, childish, pathetically eager world in which we live. For here we have no continuing city, but we seek one to come. It is not so much impious or sinful to seek to chain to earth beings born to give gladness to angels, or to treat as things of this world only spirits who may be the friends of God, as it is futile. It is impossible. It may not be. For God created man to be immortal, and made him an image of His own eternity.
Rev. J. Neville Figgis.
Illustration
The Christian is gay. Was there ever a more unconventionally joyful spirit than St. Paul, or any schoolboy so playful as St. Francis? Not peace nor unison, not joy, not strength nor earnestness is the cachet of the Christian, but gaiety. He is ever shocking worldly men, strenuous moralists, by some play of the spirit which seems sacrilegious. This gaiety is other-worldly in originit comes from the love of One unseen; it is grounded on the belief that nothing really matters if all this works together for good to them that love God, and it is nurtured by the daily denial and sacrifice which is the inevitable and invariable consequence of love. There is no true love, earthly or heavenly, which does not issue in sacrifice and giving. And the suffering inherent is its glory and its crown, and the Cross its symbol. It is this eternal romanticism, this paradox of the Crucifix, that makes Christians incomprehensible to every one elsenow as ever, to the Jews a stumblingblock, to the Greeks foolishness. Like the poet whose heart dances with the daffodils, the Christian delights in the world of things and events with a sense of their inner glory, that seems all but blasphemous to the serious moralist, and the educated worldling, who associate gaiety with the frivolous and are staggered by a religion so light-hearted and full of colour, so passionate and reckless.
(SECOND OUTLINE)
THE CHURCH AND THE STATE
This text is frequently persistently and mischievously misquoted and misapplied.
I. It is alleged that in and by these words our Lord condemned any union between Church and State.Neither in the words of our Lord, nor in the circumstances which called them forth, nor in the objects which He appears to have had in view, nor in the false charge made against our Lord which His words were intended to meet and refute, was there anything to show that when our Lord spake these words He intended to condemn any union between Church and State, or that when He spake them, He had any possible future relations of Church and State in His mind. Yet these words of our Lord are quoted, and have been traditionally quoted, as if He had uttered them as condemnatory of what are called Established Churches, or as if they were expressive of some fundamental principle incompatible with any settled arrangement or alliance between the spiritual and civil powers. For all this neither in the text nor context is there an atom of foundation. Our Lord was accused of trying to make Himself a king, and of endeavouring to set up a kingdom in opposition to Csar. His answer was thus: He did not deny that He was a King. He did not disclaim the idea of His purpose to set up a kingdom. But He affirmed that His kingdom was of such a nature that Csar had no reason to fear competition or rivalry for earthly dominion from Him, because His Kingdom was not of this world. It is only a slavish parrot-like repetition of the traditional misinterpretation and misquotation of this passage that could find in it any logical reference to the relations between Church and State.
II. So far as the Church of England is concerned, as a Church having some relations with the State, we have never understood her in any way to say or claim anything contrary to these words of our Lord. She claims to beand is primarily as her distinguishing characteristica purely spiritual and ecclesiastical body. As to her spiritual authority for her orders, faith, and essential principles of worship and government, she is certainly not of this world. All these are of Divine origin. Much that is human may mingle with them, and so far defects and abuses may manifest themselves as human excrescences adhering to things of Divine origin; but these do not alter the foundations on which the Church is built, nor the source whence she sprang, nor her essentially spiritual character.
III. It is impossible for anything in the shape of an institution, however Divine it may be, having for its members imperfect men and women, not to have human relations, and not to exhibit some imperfections in these relations. It is beyond the reach of possibility for any religious society, whether it is what is called established, or unestablished, or disestablished, if it claims the protection of the State in which it exists, and if the State grants such protection, not to be to some extent in one way or another recognised by the State, privileged by the State, regulated by the State, and controlled by the State. Hence, of necessity, at once some kind of relation or union between such a society and the State is immediately established. The question then is what kind of relation or union is it to be? It is not a mere question of relation or no relation, or union, or non-union between Church and State, for relation and union of some kind there must be.
The question is, what form shall this union or mere relation assume? There may be some things, or indeed many things, in the long existing and gradually extending relations between the Church and the State in this country which it is not only expedient but necessary that we should revise, modify, and readjust; but there is nothing in the requirements of our Lords teaching to render an absolute abolition of the relations between Church and State necessary, nor is such an abolition as is regarded as freeing the Church from State control in matters of religion possible.
Rev. Thomas Moore.
Illustration
Let us never be ashamed to maintain that no Government can expect to prosper which refuses to recognise religion, which deals with its subjects as if they had no souls, and cares not whether they serve God, or Baal, or no God at all. Such a Government will find, sooner or later, that its line of policy is suicidal, and damaging to its best interests. No doubt the kings of this world cannot make men Christians by laws and statutes. But they can encourage and support Christianity, and they will do so if they are wise. The kingdom where there is the most industry, temperance, truthfulness, and honesty, will always be the most prosperous of kingdoms. The king who wants to see these things abound among his subjects, should do all that lies in his power to help Christianity and to discourage irreligion.
Fuente: Church Pulpit Commentary
6
The reply of Jesus was not evasive, but it was not direct, as yet. He wished to set forth the principle on which he could claim to be a king, and still not be any rival of the government represented by Pilate. That was what Jesus had in mind when he said my kingdom is not of this world. Jesus never intended to establish a kingdom of a secular nature, while the government of Rome was that kind. That was the reason why Jesus was making the claim of being a king, yet not admitting any charge of rebellion that was being made by the Jews. This verse has been perverted by extremists among professed disciples of Christ. They make Jesus teach that his disciples have no right to take part in the activities of secular governments, particularly those of doing military services, even in defense of their country. They not only err in their position, but make this statement of Jesus teach the very opposite of what he intended. Jesus plainly shows that citizens of secular governments have the right to fight in a defensive war for their country. But that does not make it right for Christians to resort to carnal warfare in defense of the kingdom of Christ_ And that also does not touch the question of whether they may be citizens of an earthly government (which we know they may since Paul the apostle was one, Act 22:25-28), but that subject was not under consideration at all in the present case of Jesus and Pilate.
Fuente: Combined Bible Commentary
Joh 18:36. Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants strive, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate had hardly comprehended the charge that Jesus made Himself a King. That Jesus really was so is the great point now to be established,the point to the confession of which Pilate shall ultimately be brought. Jesus, accordingly, without replying directly to die question, What hast thou done? turns to this. It is not His chief aim to explain the distinction between a spiritual and a political kingdom, a distinction which the Roman governor would hardly have been able to appreciate. It is to satisfy Pilate that He may be and is a King, although in a sense different from that in which Pilate understood the word. For the same purpose He adds, Then would my servants strive that I should not be delivered to the Jews:where the word servants (the same as officers in Joh 18:18) does not point to spiritual disciples of the Lord, but to such as would be His attendants and soldiers if He were a monarch of this world. The mark of an earthly kingdom thus selected is precisely to the purpose of our Lords argument as we have understood it. Pilate thought that He could not be a King, else His servants would strive to prevent His present humiliation and fate. That is no argument against My royal claims in their true sense, is the reply, for My kingdom is not one that has its origin in this world. In short, the whole argument is not one of self-defence alone; it is intended to lead Pilate to the acknowledgment that the prisoner before him is a King. Thus also the now must be understood as the now of the Divine counsels, not of merely present time. The period can never come when other words than those before us may be used of the kingdom of Christ. It is never of this world, never from hence.
Fuente: A Popular Commentary on the New Testament
Vv. 36, 37. Jesus answered, My kingdom is not of this world. If my kingdom were of this world, my servants would have fought that I might not be delivered to the Jews. But now is my kingdom not from hence. 37. Thereupon Pilate said to him, Art thou a king, then? Jesus answered him, Thou sayest it; I am a king; I was born and am come into the world to bear witness to the truth.Whoever is of the truth hears my voice.
Jesus does not answer directly; but the answer appears from what He is about to say. He certainly possesses a kingship; this kingship, however, is not of a nature to disturb Pilate.
The expression , of this world, is not synonymous with , in this world. For the kingdom of Jesus is certainly realized and developed here on earth; but it does not have its origin from earth, from the human will and earthly force. Jesus gives as a proof of this the manner in which He has surrendered Himself to the Jews. His servants are that multitude of adherents who had surrounded Him on Palm-day, and not merely, as Lucke and Luthardt suppose, hypothetical beings: the servants whom I should have in that case. The meaning given by Bengel and Stier: the angels, could not have been even dimly seen by Pilate.
The attempt has been made to give to , now, a temporal sense: My kingdom is not now of this world, but it will be otherwise hereafter. But, at the coming of the Lord, His kingdom will be no more of this world than it is to-day. Now must be taken, as often, in the logical sense: it contrasts the ever-present reality of the truth with the non-existence of error.
Pilate certainly expected a simple denial. His answer expresses surprise. The meaning of the particle , if it were accented , would be: certainly not. Pilate would say: Thou art certainly not a king, with or without an interrogation point. But the reply of Jesus: Thou sayest it, by which He appropriates to Himself the contents of Pilate’s words while reaffirming them for Himself, favors the accentuation, not…then. It is, then, not false, the claim that is imputed to thee?
The affirmative formula employed by Jesus: Thou sayest it, is foreign to the classic Greek and even to the Old Testament, but it is very common with the Rabbis. Its meaning cannot be that which Reuss would give to it (Hist. ev ., p. 676): It is thou who sayest that I am a king; as for me, I am come into the world to bear testimony,… which would mean simply: I am not a king, but a preacher of the truth, a prophet. In this sense, a , thou, in contrast with an , I, would have been absolutely necessary; and then, a but, to contrast the saying of Jesus with that of Pilate. Besides, the meaning of the formula:thou sayest it, is well known; comp. Mat 26:64. might signify: seeing that: Thou sayest it rightly, seeing that I really am such. It is more natural, however, to explain this conjunction in the sense of that: Thou sayest (it) well, that I am a king. The importance of the idea makes Jesus feel the need of again formulating it expressly. Hengstenbergseparates altogether from this declaration the following words, which he applies simply to the prophetic office of Jesus Christ. But it is very evident that Jesus means to explain by what follows the sense in which He is a king. He comes to conquer the world, and for this end His only weapon is to bear witness to the truth; His people are recruited from all men who open themselves to the truth. The first of the two consecutive , I, which are read in the T. R., must be rejected. Jesus certainly did not say: I am a king, I. The two , for this, refer to the following (that), contrary to the translation of Ostervald and Arnaud: I was born for this (to be a king) and…I was born refers to the fact of birth which is common to Him with all men, while the words: I am come into the world set forth the special mission with a view to which He has appeared here on earth. It is His work as prophet which is the foundation of His kingly office.
The truth, the revelation of Godthis is the sceptre with which He bears sway over the earth. This mode of conquest which Jesus here unveils to Pilate is the opposite of that by which the Roman power was formed, and Lange brings out with much reason that, as Joh 12:25 contained the judgment of the Greek genius, this declaration of Jesus to Pilate contains the judgment of the Roman genius by the Gospel.
The expression to be of the truth recalls to mind Joh 3:21, Joh 7:17, Joh 8:47, Joh 10:16, etc. It denotes the moral disposition to receive the truth and to put oneself under its holy power when it presents itself in living form in the person of Jesus Christ. By the word whoever, Jesus addressed no longer merely the conscience of the judge, but also that of the man, in Pilate (Hengstenberg).
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Verse 36
The argument used here by the Savior is that though he might have called himself a king, yet the whole tenor of his life, and the peaceable demeanor of his followers, showed that his kingdom was a spiritual kingdom; that is, that he claimed to be a king only in a figurative sense.
Fuente: Abbott’s Illustrated New Testament
18:36 {11} Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.
(11) Christ affirms his spiritual kingdom, but rejects a worldly one.
Fuente: Geneva Bible Notes
Jesus explained that He was indeed a king, as He claimed. However, His kingdom was not the type of kingdom that would compete with Pilate’s kingdom by waging war. Jesus was not denying that His kingdom was an earthly kingdom. He was not saying it was only the spiritual rule of God over the hearts of His people. He was not saying that His kingdom had nothing to do with this world either. [Note: Beasley-Murray, p. 331.] This should be clear from Jesus’ other references to His kingdom as being an earthly kingdom. His point was that He and His kingdom were not a present threat to Rome (cf. 18:10-11). The reason was that God had postponed the messianic kingdom due to Israel’s unbelief, though Jesus did not explain this to Pilate.
Jesus’ kingdom is "not of this realm" or "from another place" (Gr. ouk enteuthen, lit. not from this place) in another sense. It will come down from heaven to the earth rather than originating from the earth. It will begin when Jesus comes down from heaven to earth at His second coming.