John 18:33-40 - Joseph Benson’s Commentary on the Old and New Testaments

Then Pilate entered into the judgment-hall again See the note on Matthew 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, (1 Timothy 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 Mark 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 Matthew 27:15-18; Matthew 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, Acts 3:14. See note on Luke 23:18-25.