RYLE ON JOHN 18: 33 -37

Ryle On John 18: 33 — 37

The following are his notes, based on the KJV text.

[Then Pilate entered into the judgment hall.] The meaning of this must be that Pilate, disappointed in his attempt to put away the case from him, retired into his palace again, where he knew the Jews would not follow him, from fear of contracting ceremonial defilement, and resolved to have a private interview with our Lord, and examine Him alone. It is quite clear that the conversation which follows, from this point down to the middle of the thirty-eighth verse, took place within the Roman Governor's walls, and most probably without the presence of any Jewish witnesses. If that was so, the substance of it could only have been revealed to John by the inspiration of the Holy Ghost. Pilate's soldiers and a few guards of the prisoner may have been present. But it is highly improbable that John, or any friend of our Lord could have got inside the Governor's palace. If the beloved Apostle did manage to get in and hear the conversation, it is a striking example of his attachment to his Master. "Love is strong as death." (Cant. 8: 6.)

[And called Jesus.] This expression literally means, that he called Jesus with a loud voice to follow him inside the palace; and came out of the outer court, or area, where he had first met the party which had brought the prisoner to him. It is as though he said, '' Come in hither, Prisoner, that I may speak with thee privately! "

[And said…art Thou…King…Jews?] The first question that Pilate asked of our Lord, was whether he really admitted that He was what the Jews had just accused him of being. "Tell me, is it true that Thou art the King of the Jews? Dost Thou really profess to be the King of this ancient people, over whom I and my soldiers are now rulers?" — It is far from improbable that Pilate, living so long in Jerusalem, may have often heard of the old Jewish kings, and of the dominion they received. It is far from unlikely, moreover, that he thought it possible he had before him one of those mock Messiahs, who, like Theudas, rose up at this period, and kept the minds of the Jews in agitation.

"They accuse Thee of setting up Thyself as a King. Art Thou really a King? Dost Thou lay claim to any royal authority?" The humble attire and lowly appearance of our Lord can hardly fail to have struck Pilate. "Can it be true that Thou, a poor man, with no signs of a kingdom about Thee, art the King of the Jews?"

In order to estimate aright this question which Pilate put, we must remember that Suetonius, the Roman historian, distinctly says that a rumour was very prevalent throughout the East at this period, that a King was about to arise among the Jews, who would obtain dominion over the world. This singular rumour, originating no doubt from Jewish prophecies, had of course reached Pilate's ears, and goes far to account for his question.

It is noteworthy that each of the four Gospel writers distinctly records that this was the first question that Pilate put to our Lord. It seems to show that the chief thing impressed on the mind of Pilate about Jesus, was that He was a King. As a King he examined him, as a King he sentenced him, and as a King he crucified Him. And one main object that he seems to have had in view in questioning our Lord, was to ascertain what kind of a kingdom He ruled over, and whether it was one that would interfere with the Roman authority. On the whole, the question seems a mixture of curiosity and contempt.

[Jesus answered him, Sayest thou, etc.] Our Lord's motive in this answer to Pilate was probably to awaken Pilate's conscience: "Dost thou say this of thine own independent self, in consequence of any complaints thou hast heard against Me as a seditious person? Or dost thou only ask it because the Jews have just accused of being a King? Hast thou, during all the years thou hast been a Governor, ever heard of Me as a leader of insurrection, or a rebel against the Romans? If thou hast never heard anything of this kind against Me, and hast no personal knowledge of my being a rebel, oughtest thou not to pay very little attention to the complaint of my enemies? Their bare assertion ought not weigh with thee."

Grotius paraphrases the verse thus: "Thou hast been long a ruler, and a careful defender of the Roman majesty. Hast thou ever heard anything that would impeach Me of a desire to usurp authority against Rome? If thou hast never known anything thyself, but others have suggested it, beware lest thou be deceived by an ambiguous word."

There is undoubtedly some little obscurity around the verse, and it becomes us to handle it reverently. It certainly looks like an appeal to the Roman Governor's conscience. "Before I answer thy question let Me ask thee one. For what reason and from what motive art thou making this inquiry about my being a King? Canst thou say, from thy own personal knowledge, that thou hast ever heard Me complained of as setting up a kingdom? Thou knowest thou canst not say that. Art thou only asking Me because thou hast heard the Jews accuse Me of being a King to-day? If this is so, judge for thyself whether such a King as I appear to be is likely to interfere with thy authority."

Poole says, "Our Saviour desired to be satisfied from Pilate whether he asked Him as a private person for his own satisfaction, or as a judge, having received any such accusation against Him. If he asked Him as a judge, he was bound to call others to prove what they had charged Him with."

Burgon remarks that Jesus did not need information in asking this question. He asked, as the Lord asked Adam, ''Where art thou?" (Gen. 3: 9) in order to arouse Pilate to a sense of the shameful injustice of the charge.

[Pilate answered, etc.] The answer of Pilate exhibits the haughty, high-minded, supercilious, fierce spirit of a Roman man of the world. So far from responding to our Lord's appeal to his conscience, he fires up at the very idea of his knowing anything of the current opinions about Christ, — "Am I a Jew? Thinkest thou that a noble Roman like me knows anything about the superstitions of Thy people. I only know that Thine own countrymen, and the very leaders of Thy nation, have brought Thee unto me as a prisoner worthy of death. What they mean I do not pretend to understand. But I suppose there is some ground for their accusation. Tell me plainly what Thou hast done."

Pilate's answer seems tantamount to an acknowledgment that he knew nothing against our Lord. But as He had been brought before him as a prisoner, and he was pressed to condemn Him, he asks Him what He has done to bring this hatred of the Jews upon Him.

He that would know the depth of scorn contained in that sentence, "Am I a Jew?" should mark the contemptuous way in which Horace, Juvenal, Tacitus, and Pliny speak of the Jews.

Stier remarks, "The Romans were only concerned with what was done; not with dreams, like the Jews; nor with wisdom, like the Greeks" Pilate's question was characteristic of his nation.

[Jesus answered... kingdom... not... .world.] In this famous sentence our Lord begins His answer to Pilate's question, "Art Thou the King of the Jews?" "Thou askest whether I am a King. I reply that I certainly have a kingdom, but it is a kingdom entirely unlike the kingdoms of this world. It is a kingdom which is neither begun, nor propagated, nor defended by the powers of this world, by the world's arms or the world's money. It is a kingdom which took its origin from heaven, and not from earth, — a spiritual kingdom, — a kingdom over hearts and wills and consciences, — a kingdom which needs no armies or revenues, — a kingdom which in no way interferes with the kingdoms of this world."

The literal rendering of the Greek would be "out of this world." But it evidently means "belonging to, dependent on, springing from, connected with." It is the same preposition that we find in John 8: 23: "Ye are from beneath; I am from above: ye are of this world; I am not of this world."

That the above was our Lord's plain meaning, when He spoke the words before us, is to my mind as evident as the sun at noon-day. The favourite theory of certain Christians that this text forbids Governments to have anything to do with religion, and condemns the union of Church and State, and renders all Established Churches unlawful, is, in my judgment, baseless, preposterous, and utterly devoid of common-sense. Whether the union of Church and State be right or wrong, it appears to me absurd to say that it is forbidden by this text. The text declares that Christ's kingdom did not spring from the powers of this world, and is not dependent on them; but the text does not declare that the powers of this world ought to have nothing to do with Christ's kingdom. Christ's kingdom can get on very well without them; but they cannot get on very well without Christ's kingdom.

The following leading principles are worth remembering, in looking at this vexed question:—

(a) Every Government is responsible to God, and no Government can expect to prosper without God's blessing. Every Government therefore is bound to do all that lies in its power to obtain God's favour and blessing. The Government that does not strive to promote true religion, has no right to expect God's blessing.

(b) Every good Government should endeavour to promote truth, charity, temperance, honesty, diligence, industry, chastity among its subjects. True religion is the only root from which these things can grow. The Government that does not labour to promote true religion cannot be called either wise or good.

(c) To tell us that a Government must leave religion alone, because it cannot promote it without favouring one Church more than another, is simply absurd. It is equivalent to saying that, as we cannot do good to everybody, we are to sit still and do no good at all.

(d) To tell us that no Government can find out what true religion is, and that consequently a Government should regard all religions with equal indifference, is an argument only fit for an infidel. In England at any rate a belief that the Bible is true is a part of the Constitution; an insult to the Bible is a punishable offence, and the testimony of an avowed atheist goes for nothing in a court of law.

(e) It is undoubtedly true that Christ's kingdom is a kingdom independent of the rulers of this world, and one which they can neither begin, increase, nor overthrow. But it is utterly false that the rulers of this world have nothing to do with Christ's kingdom, may safely leave religion entirely alone, and may govern their subjects as if they were beasts and had no souls at all.

Chrysostom says that our Lord's reply meant, "I am indeed a King; but not such a King as thou suspectest, but one far more glorious."

[If my Kingdom… servants fight… Jews.] Our Lord proceeds to give proof that His kingdom was not of this world, and therefore not likely to interfere with the Roman authority. "If the kingdom of which I am head, were like the kingdoms of this world, and supported and maintained by worldly means, then my disciples would take up arms and fight, to prevent my being delivered to the Jews. This, as thou mayest know by inquiry, is the very thing which I forbade last night. Thine own soldiers can tell thee that they saw Me reprove a disciple for fighting, and heard Me tell him to put up his sword."

Let us mark that a religion propagated by the sword, or by violence, is a most unsatisfactory kind of Christianity. The weapons of Christ's warfare are not carnal. Even true Christians who have appealed to the sword to support their opinions, have often found themselves losers by it. Taking the sword, they have perished by the sword. Zwingle dying in battle, and the Scotch Covenanters, are examples.

Stier thinks that by "my servants" in this verse our Lord meant the angels! This, however, seems very improbable.

Bullinger makes some good remarks on this sentence, in reply to the Anabaptists of his time. He says, among other things, "Just as it does not follow that the Church is worldly, because we who are flesh and blood, and are the world, are members of the Church, — so no one, unless he wants common sense, will say that the Church is worldly, because in it Kings and Princes serve God by defending the good and punishing the bad."

Calvin observes that this sentence "does not hinder Princes from defending the kingdom of Christ, partly by appointing external discipline, and partly by lending their protection to the Church against wicked men." Beza says much the same.

Hutcheson observes, "This text is not to be understood as if Christ disallowed that they to whom He has given the sword should defend His kingdom therewith; for if magistrates were as magistrates should be, nursing parents to the Church, and ought to kiss the Son, then certainly they may and should employ their power as magistrates for removing idolatry, and setting up the true worship of God, and defending it against violence."

[But now... my kingdom not... hence.] The true meaning of this little sentence is not very clear. May it not mean, "Now, in this dispensation, my kingdom is not an earthly one, and is not of this world. A day will come by and by, after my second advent, when my kingdom will be a visible one over the whole earth, and my saints shall rule over the renewed world." - This may seem fanciful to some; but I have a strong impression that it is the true meaning. The adverb "now," in the Greek, is very decided and emphatical.

[Pilate therefore... Art Thou a King?] Here Pilate returns to his question, though he puts it in a different way: "Art Thou in some sense a King, if not such a King as the Kings of this world? Thou speakest of Thy kingdom and Thy servants. Am I to understand that Thou art a King?" We should observe the distinction in the language here, compared with that of verse thirty-three. There it was, "Art Thou the King of the Jews?" Here it is simply, "Art Thou a King?"

[Jesus answered, Thou sayest… I am a King.] This sentence is
a direct acknowledgment from our Lord's lips that He is a King:
a King only over hearts, consciences, and wills, but still a real true
King. "Thou sayest," is equivalent to an affirmation. "Thou
sayest truly: I am what thou askest about, I admit that I am a
King."

There can be no doubt that this "is the good confession before Pontius Pilate," which St. Paul specially impresses on the attention of the timid disciple Timothy, in his pastoral epistle. (1 Tim. 5: 13.)

[To this end... born… witness... truth.] Here our Lord informs Pilate what was the great end and purpose of His Incarnation. "It is true that I am a King, but not a King after the manner of the world. I am only a King over hearts and minds. The principal work for which I came into the world, is to be a witness of the truth concerning God, concerning man, and concerning the way of salvation. This truth has been long hidden and lost sight of. I came to bring it to light once more, and to be the King of all who receive it."

I think the "truth" in this sentence must be taken in the widest and fullest sense. The true doctrine about man, and God, and salvation, and sin, and holiness, was almost buried, lost, and gone, when Christ came into the world. To revive the dying light, and erect a new standard of godliness in a corrupt world, which neither Egypt, Assyria, Greece nor Rome could prevent rotting and decaying, was one grand end of Christ's mission. He did not come to gather armies, build cities, amass treasure, and found a dynasty, as Pilate perhaps fancied. He came to be God's witness, and to lift up God's truth in the midst of a dark world…….

Some think that "I was born" points to Christ's humanity, and "came into the world," to His divinity.

[Every one... of truth... heareth my voice.] I think that in this sentence our Lord tells Pilate who are His subjects, disciples, and followers. "Wouldest thou know who are the members of my kingdom? I tell thee that it consists of all who really love the truth and desire to know more of God's truth. All such hear my voice, are pleased with my principles, and subjects of my kingdom." It is like our Lord's words to Nicodemus: "He that doeth truth cometh to the light." (John 3: 21.)

Thus our Lord shows Pilate that His kingdom was not an earthly kingdom, that His business was not to wear a crown and found an earthly monarchy, but to proclaim truth; and that His followers were not soldiers and warriors, but all men and women, however poor and humble, who believed and received Him. Pilate therefore might dismiss from his mind all idea of His kingdom interfering with the authority of Rome.

Let us note that the position of Christ in the world must be the position of all Christians. Like our Master we must be witnesses for God and truth against sin and ignorance. We must not be afraid to stand alone. We must testify.

The expression "every one that is of the truth" is remarkable. It must mean every one that really and honestly desires to know the truth, receives my teaching, and follows Me as a Master. Does it not show that our Lord, when He appeared, gathered round Him all who were true-hearted lovers of God's revealed will, and were seeking, however feebly, to know more of it? (Compare John 3: 20; and 8: 47.) That there were many such, like Nathanael, among the Jews, anxiously looking for a Redeemer, we cannot doubt. "These," says our Lord, "are my subjects, and make up my kingdom" Just as when He speaks of Himself as a shepherd,

He says, "My sheep hear my voice;" so when He speaks of Himself as God's great witness to truth, He says, "All friends of truth hear my voice."

The wise condescension with which our Lord adapts his language to Pilate's habits of thought as a Roman, is very noteworthy. If He had used Jewish figures of speech, drawn from Old Testament language, Pilate might well have failed to understand Him. But every Roman in high position must have heard of the arguments of philosophers about "the truth." Therefore our Lord says, "I am a witness to truth." In speaking to unconverted people, it is wise to use terms which they can understand.

Theophylact suggests that here is an appeal to Pilate's conscience: "If you are a real seeker after truth you will listen to Me."