John 18:33

“This again may seem not to harmonize with what is recorded by the others,—namely, “Jesus answered, Thou sayest,”—unless it is made clear in what follows that the one thing was said as well as the other.” — editor's note: John xviii. 31–34.

“Ver.” — the author cites it

Pilate, wishing to rescue Him from the hatred of the Jews, protracted1 the trial a long time: Then Pilate entered into the judgment hall, and called Jesus.

i. e. Apart, because he had a strong suspicion that He was innocent, and thought he could examine Him more accurately, away from the crowd: and said unto Him, Art Thou the King of the Jews?

Wherein Pilate shews that the Jews had charged Him with calling Himself King of the Jews.

Or Pilate had heard this by report; and as the Jews had no charge to bring forward, began to examine Him himself with respect to the things commonly reported of Him. Jesus answered him, Sayest thou this thing of…

He intimates here that Pilate was judging blindly and indiscreetly: If thou sayest this thing of thyself, He says, bring forward proofs of My rebellion; if thou hast heard it from others, make regular enquiry into it.

Our Lord knew indeed both what He Himself asked, and what Pilate would answer; but He wished it to be written down for our sakes.

He asks not in ignorance, but in order to draw from Pilate himself an accusation against the Jews: Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered Thee unto me.

He rejects the imputation that He could have said it of Himself; Thine own nation and the chief priests have delivered Thee unto me: adding, what hast Thou done? Whereby he shews that this charge had been brought…

He then tries to bring round the mind of Pilate, not a very bad man, by proving to him, that He is not a mere man, but God, and the Son of God; and overthrowing all suspicion of His having aimed at a tyranny, which…

This is what the good Master wished to teach us. But first it was necessary to shew the falsity of the notions of both Jews and Gentiles as to His kingdom, which Pilate had heard of; as if it meant that He aimed at…

Or He means that He does not derive His kingdom from the same source that earthly kings do; but that He hath His sovereignty from above; inasmuch as He is not mere man, but far greater and more glorious than man: If…

After shewing that His kingdom was not of this world, He adds, But now My kingdom is not from hence. He does not say, Not here, for His kingdom is here unto the end of the world, having within it the tares mixed with…

Or He says, from hence, not, here; because He reigns in the world, and carries on the government of it, and disposes all things according to His will; but His kingdom is not from below, but from above, and before all…

Heretics infer from these words that our Lord is a different person (ἀλλότριον) from the Creator of the world. But when He says, My kingdom is not from hence, He does not deprive the world of His government and…

He did not fear to confess Himself a King, but so replied as neither to deny that He was, nor yet to confess Himself a King in such sense as that His kingdom should be supposed to be of this world. He says, Thou…

Or, to Pilate’s question whether He was a King, our Lord answers, To this end was I born, i. e. to be a King. That I am born from a King, proves that I am a King.

If then He was a King by birth, He hath nothing which He hath not received from another. For this I came, that I should bear witness to the truth, i. e. that I should make all men believe it. We must observe how He…

But when Christ bears witness to the truth, He bears witness to Himself; as He said above, I am the truth. (c. 14:6) But inasmuch as all men have not faith, He adds, Every one that is of the truth heareth My voice:…

These words have an effect upon Pilate, persuade him to become a hearer, and elicit from him the short enquiry, What is truth? Pilate said unto Him, What is truth?

For it had almost vanished from the world, and become unknown in consequence of the general unbelief.