Joh 18:33-38 | RWP | e4.org | Again ( παλιν ). Back into the palace where Pilate was before. Called ( εφωνησεν ). First aorist active indicative of φωνεω . Jesus was already inside the court (verse ). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so ( ). Art thou the King of the Jews? ( συ ε ο βασιλευς των Ιουδαιων; ). This was the vital problem and each of the Gospels has the question ( ; ; ; ), though Luke alone ( ) gives the specific accusation. Thou ( συ ). Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said ( ) and as the ecstatic crowd hailed him on the Triumphal Entry ( ), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be ( ) and as the Pharisees expected the Messiah to be.

‏ John 18:33-38

Again ( παλιν ). Back into the palace where Pilate was before.

Called ( εφωνησεν ). First aorist active indicative of φωνεω. Jesus was already inside the court (verse 28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Lu 23:2).

Art thou the King of the Jews? ( συ ε ο βασιλευς των Ιουδαιων; ). This was the vital problem and each of the Gospels has the question (Mr 15:2; Mt 27:1; Lu 23:3; Joh 18:33), though Luke alone (23:2) gives the specific accusation.

Thou ( συ ). Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (Joh 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (Joh 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (Joh 6:15) and as the Pharisees expected the Messiah to be.

Of thyself ( απο σεαυτου ). Whether a sincere inquiry on Pilate's part or a trap from the Sanhedrin.

Am I a Jew? ( μητ εγω Ιουδαιος ειμι; ). Proud and fine scorn on Pilate's part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. 4:29 for μητ in a question. The gulf between Jew and Gentile yawns wide here.

Nation ( εθνος as in 11:48-52, rather than λαος, while both in 11:50). For παρεδωκαν see verse 30.

What hast thou done? ( τ εποιησασ; ). First aorist active indicative of ποιεω. Blunt and curt question. "What didst thou do?" "What is thy real crime?" John's picture of this private interview between Pilate and Jesus is told with graphic power.

My kingdom ( η βασιλεια η εμη ). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" ( κοσμου ) see 17:13-18.

My servants ( ο υπηρετα ο εμο ). For the word see verse 3 where it means the temple police or guards (literally, under-rowers). In the LXX always (Pr 14:35; Isa 32:5; Da 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 ( ηγωνιζοντο αν ). Imperfect middle of αγωνιζομα common verb (only here in John, but see 1Co 9:25) from αγων (contest) with αν, 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 ( ινα μη παραδοθω ). Negative final clause with ινα μη and first aorist passive subjunctive of παραδιδωμ (see verses 28, 36). Jesus expects Pilate to surrender to the Jews.

But now ( νυν δε ). In contrast to the condition already stated as in 8:40; 9:41; 15:22, 24.

Art thou a king then? ( ουκουν βασιλευς ε συ; ). Compound of ουκ and ουν and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in 2Ki 5:23.

Thou sayest that ( συ λεγεις οτ ). In Mt 27:11; Mr 15:2; Lu 23:3, συ λεγεις clearly means "yes," as συ ειπας (thou saidst) does in Mt 26:64 (= "I am," εγω ειμ, in Mr 41:62). Hence here οτ had best be taken to mean "because": "Yes, because I am a king."

Have I been born ( εγω γεγεννημα ). Perfect passive indicative of γενναω. The Incarnation was for this purpose. Note repetition of εις τουτο (for this purpose), explained by ινα μαρτυρησω τη αληθεια (that I may bear witness to the truth), ινα with first aorist active subjunctive of μαρτυρεω. Paul (1Ti 6:13) alludes to this good confession when Christ bore witness ( μαρτυρησαντος ) before Pilate. Jesus bore such witness always (Joh 3:11, 32; 7:7; 8:14; Re 1:5).

What is truth? ( τ εστιν αληθεια; ). This famous sneer of Pilate reveals his own ignorance of truth, as he stood before Incarnate Truth (Joh 14:6). Quid est veritas? The answer in Latin is Vir est qui adest as has been succinctly said by the use of the same letters. Pilate turned with indifference from his own great question and rendered his verdict: "I find no crime in him" ( εγω ουδεμιαν ευρισκω εν αυτω αιτιαν ). For this use of αιτια see Mt 27:37; Mr 15:26. Pilate therefore should have set Jesus free at once.