It was not as the Son of God that Jesus said this, but as the Son of man. It would have been nothing that the second Person in the Blessed Trinity should have been a King; of course He was, and much more than a King. But that poor, weak, despised man, that was standing there before Pontius Pilate, that was a King; and all Scripture confirms it. It was the manhood of Christ that was there. This is the marvel, and here is, the comfort.
I. The subjugation of the universe to the King Christ is now going on, and it is very gradual; we see not yet all things put under Him. Little by little it is extending itself: "One of a city, ten of a family." The increase will grow rapid and immense. When He comes again, at once to Him every knee shall bow and every tongue shall swear: "For He must reign, till He hath put all enemies under His feet. The last enemy that shall be destroyed is death." Grand and awful! rather to be felt, than understood; where our little thoughts drift and drift for ever, on an ocean without a shore.
II. We pray: "Thy kingdom come." How much of that rich prayer is yet answered? how much are we waiting for? Three things it means: Thy kingdom in my heart; Thy kingdom over all the nations; Thy kingdom in the Second Advent. (1) The throne of God is set up in me. Sin is there, but now sin is only a rebel. It does not reign as it once did. (2) The second; it is being accomplished, and God bless the missions. (3) The third; we long and look for it with outstretched neck, and hail each gleam on the horizon.
III. When you go to this King in prayer, do not stint yourselves before His throne. Seek regal bounties. Ask for largesses worthy of a king. Not after your own little measure, but after His, according to that great name, which is above every name that is named in earth or heaven; and prove Him, on His heavenly throne, whether He will not open now the windows of heaven, and pour a blessing that there shall not be room enough to receive it.
J. Vaughan, Fifty Sermons,4th series, p. 156.
One man, so obscure that scarcely one historian thinks it worth while to mention His name one man achieved an empire such as the world has never seen over the hearts and spirits of men. Such an empire, I suppose, rested on some principle. As the history of a worldly kingdom is the history of arms, of laws, or art, so must this kingdom have some secret spring of power through which it subjugates so many souls. The explanation is this. It is the mystery of Christ's suffering, working with the mystery of our conscience, from which His power proceeds.
I. The evangelists do not, it is clear, mean to represent the death of Christ as a mere termination of life. The storm that girdled round him is no new, unlooked-for thing. About to ascend to the throne above, He is a king still I ought to have said He is therefore a king. To this end was He born. But for His assent the powers that slew Him could have had no power at all against Him; and, putting aside for a moment all consideration of effects resulting to others, I think we cannot, as men, be insensible to the greatness of this spectacle of a man, able to wield great influence over others by word and act, renouncing all this that He may die in a certain way because the duty has been laid upon Him by His Father so to die. He is more fit to reign as a king in men's hearts than if we had seen Him ride forth in majesty, amid the clang of martial music and the glittering of helmets, and the cheers of those who, in the flush of past successes, counted for certain the victory yet unachieved.
II. And yet there is something wanting. This devotion to God's will, this love to man, this beautiful calm and constancy, make Him admirable; they do not make Him mine. The mystery of Divine suffering requires the mystery of human conscience to explain it. Now, that mystery of human consciousness is simply this. Man attaches to his own actions the sense of responsibility. Out of the fact that man does praise and blame his own conduct, comes, if you will consider it, this surest evidence for God's existence and for your own immortality. A deep appreciation of what Jesus actually did for the sinful is the cause of our admitting Him to our hearts and minds to be our Friend, King, Saviour, Redeemer, Lord, and God.
Archbishop Thomson, Penny Pulpit,No. 427 (new series).
References: John 18:37. Spurgeon, Sermons,vol. xviii., No. 1086; L. Campbell, Some Aspects of the Christian Ideal,p. 236; Homiletic Magazine,vol. vii., p. 1; vol. xvii., p. 302; A. P. Peabody, ChristianWorld Pulpit,vol. xi., p. 296; E. W. Shalders, Ibid.,vol. xiv., p. 406; J. Keble, Sermons for Holy Week,p. 57; E. Bersier, Sermons,1st series, p. 198; T. Birkett Dover, A Lent Manual,p. 120; J. Vaughan, Fifty Sermons,1874, p. 156.