33 Pilate entered the praetorium again and called Jesus, and said to him, “Are you the King of the Jews?”
Jesus Reply
34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?”
Jews Handed Jesus Over
35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?”
Nature of Jesus’ Kingship
36 Jesus answered, “My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.”
37 Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.”
EXPLANATION
Introduction
The Feast of Christ the King was established in 1925 by Pope Pius XI to celebrate a Year of Jubilee and the 16th centenary of the Council of Nicaea. In the face of the rising nationalism and fascism it was also intended to affirm the primacy of Christ. The Sundays prior to and immediately following this feast celebrate the Second Coming of Christ in glory.
Jesus is brought before Pilate, the Roman Governor in Jerusalem. The Roman Empire had conquered most of the known world and so Jesus is being judged by the world.
John does not record a trial of Jesus before the Jewish authorities. He does stress a trial before Pilate who tries to free Jesus three times, the first of which is based on the information he gleans from this passage.
In this reading, Pilate puts three questions to Jesus: (i) Are you King of the Jews? (ii) What have you done? (iii) So you are a King? (Jn. 18:33, 35, 37). Jesus clarifies in what his kingdom consists and the essence of his kingship.
Catechism of the Catholic Church, 2816 — “In the New Testament, the word basileia can be translated by “kingship” (abstract noun), “kingdom” (concrete noun) or “reign” (action noun). [i] The Kingdom of God lies ahead of us. [ii] It is brought near in the Word incarnate, [iii] it is proclaimed throughout the whole Gospel, and [iv] it has come in Christ’s death and Resurrection. [v] The Kingdom of God has been coming since the Last Supper and, in the Eucharist, it is in our midst. [vi] The kingdom will come in glory when Christ hands it over to his Father.”
33 Pilate entered the praetorium again and called Jesus, and said to him, “Are you the King of the Jews?”
“Pilate entered the praetorium again and called Jesus, and said to him, ‘Are you the King of the Jews?’” — Pilate met the Jewish authorities outside the praetorium or official judgement hall. They would not enter there because they would become ritually unclean. Pilate entered there and summoned Jesus into his presence. Jesus did not lodge any protest at entering.
Pilate, representative of one of the greatest empires that eve existed and a most powerful Governor, examined Jesus, bound and powerless, in a judgement hall where he would pronounce a life or death sentence on the One who will judge the world, and confer eternal life or death on each individual, including Pilate.
It is obvious that the charge laid against Jesus by the Jewish leaders was that he claimed to be “King of the Jews”. They were incensed because he asserted that he was the Messiah, a title not used by the Romans who used “King of the Jews” instead. The Jews charged him under this title because it would have provoked the Roman Governor. Pilate could not ignore it. What the precise accusations were, we are not told. Perhaps one could have been the intention of the crowd to make Jesus king after the miracle of the multiplication of loaves (Jn. 6: 15). Another possibility would have been the crowd, as he entered the city, addressing him as “Hosanna! Blessings on the King of Israel” (Jn. 12: 12).
34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?”
“Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’” — Jesus asked Pilate about the source of his information in charging him as claiming to be “King of the Jews”. Jesus is asking Pilate to clarify the reason for his trial and its conclusion.
35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?”
“Pilate answered, “Am I a Jew?” — We may re–word Pilate’s question colloquially: ‘How can you ask me if I say this from my own knowledge? Surely you don’t think that I am a Jew? You don’t think that I would know about Jewish titles and claims?’ Pilate is scornful of Jews with this remark.
“Your own nation and the chief priests have handed you over to me” — As John recounts Pilate’s accusation, the charge is serious; it is placed by the chief priests and the actual nation.
“what have you done?” — Pilate asks what Jesus has done to bring such a charge against him. Jesus does not answer this question but as Pilate said that he knew nothing of Jewish religious claims, Jesus will answer that by explaining about his kingship.
36 Jesus answered, “My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.”
“Jesus answered, ‘My kingship’” — Jesus admits that he is a king: “my kingship”. He will repeat this again in this same verse.
“‘My kingship is not of this world’” — He clarifies what type of king he is. First, he is king of a kingdom that does not belong to this world. His is not a political, worldly kingdom. We know that he had already fled from people who had wanted to make him a political king (Jn. 6: 15).
“‘if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews’” — Jesus shows how his kingship is not of this world — he has no servants or army to fight on his behalf. When he entered the city the crowds honoured him as “King of Israel”. However he did not enter in glory but upon “an ass’s colt” (Jn. 12: 13–15), that is in humility and unlike any worldly, political king.
“but my kingship is not from the world.’” — Second, his kingship is not “from this world”. His origin and authority has not been given to him by worldly rulers. Nor is the nature of his kingship worldly. His is not a political but a spiritual kingdom from above. He told his disciples that he had come to serve, not to be served and he showed them that he was the suffering, servant Messiah when he washed their feet (Jn. 13: 5). (See Jn. 1: 10, “He was in the world, and the world was made through him, yet the world knew him not”.)
37 Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.”
Pilate said to him, “So you are a king?” — Pilate presses for a clear answer.
“Jesus answered, ‘You say that I am a king’ — When Pilate used the world “king” he had only a political kingship in mind. Jesus clarifies that he is not a political king.
‘For this I was born, and for this I have come into the world’ — This is Jesus’ purpose in coming into the world, to be a king who has a special mission. That mission is to save mankind. Jesus came into the world for us! How? The following words explain.
“to bear witness to the truth” — Jesus’ mission and essence as a king, who lives to serve his people, is “to bear witness to the truth”. This is his power.
The word “truth”, used 25 times in John’s Gospel; refers to divine revelation and therefore to Jesus himself (Jn. 14: 6 — “I am the truth”) as the revelation of the Father. Jesus bears witness to the truth that he is from God the Father, sent to serve and save mankind, by making God known in Jesus’ own person by his words and actions and by gathering about him those who freely respond.
His greatest act of witness is about to be fulfilled on the Cross, his martyrdom, the Greek word for ‘witness’.
‘Every one who is of the truth hears my voice’ — Jesus challenges Pilate to accept the truth or revelation of God and listen to Jesus as sheep listen to the voice of the shepherd. (Jn. 10: 3–4, 8, 16). This is Jesus’ authority. “They shall all be taught by God” (Jn. 6: 45).
APPLICATION
1. What an extraordinary scene! The representative of the world’s greatest empire at the time stands in judgement on the central issue of the mission, life and ministry of Jesus. The Jewish religious leaders had brought him, bound and helpless, before Pilate because they objected to his claim to be “King of the Jews”, a claim that he had never made. He did claim to be the suffering, servant, Messiah King, prophesied in the Old Testament. But as that would not have made any impression on the Roman Pilate the Jewish authorities changed the title to a political and revolutionary one that could not be ignored by Pilate and that would bring about the crucifixion of Jesus.
When Pilate pressed Jesus to declare if he was a king, Jesus said, ‘Yes. I am a king. I was born to be a king and I came into the world to be a king. But my kingdom is not political and I have no army. My kingdom is not of this world, nor is my authority from earthly rulers. Mine is a special type of kingdom. I bear witness to the truth that I have received from my Father in heaven. Anyone who listens to my voice and accepts what I say is a member of this kingdom’.
What is this truth? It is very simple, perhaps too simple. Fundamentally it says that God who is love, out of his love, created the heavens and the earth and then created his creatures that they might enjoy his creation, recognise his love and love him and one another in return. Unselfish love was something his creatures did not accept. God did not give up on them. He sent his Son–in–the–flesh to show them real altruistic love. The Jewish authorities did not accept this new offer of magnanimous love. They placed their own interests first. They saw Jesus as a threat and they plotted against him and succeeded in crucifying him. But he won the hearts of countless millions, hopefully including ourselves. Like Jesus’ kingdom we do not belong to this world but with him we hope to transform it. His rule is not one of power over people but of service to others.
2. Either expressed or implied in the words and concepts of this passage are terms that convey the idea of or imply persecution, betrayal, “handed over”, martyrdom, the Good Shepherd who calls his sheep into a kingdom that is not of or from this world, yet is in the world and does not tolerate violence or domination, that expects hatred and ill–treatment even unto death and yet exults in the truth which is God’s revelation of his infinite and secure love. This passage was a challenge to Pilate and is to each of us who reflects on it as a call to follow Christ our King, even to death, as a witness with him to the love of God made flesh.
3. The passage today gives special meaning to the prayer we offer so frequently: “Your Kingdom come!” It reminds us of our cooperation in this ministry. How? The following petition throws light on our collaboration: “Your will be done on earth as it is in heaven”. May we do your will perfectly here on earth as your angels and saints do it in heaven!
Commentary on the feast of Christ the King (B) 22nd November 2015
TEXT – John 18: 33-37 – Christ the King
Pilate’s Question
33 Pilate entered the praetorium again and called Jesus, and said to him, “Are you the King of the Jews?”
Jesus Reply
34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?”
Jews Handed Jesus Over
35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?”
Nature of Jesus’ Kingship
36 Jesus answered, “My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.”
37 Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.”
EXPLANATION
Introduction
The Feast of Christ the King was established in 1925 by Pope Pius XI to celebrate a Year of Jubilee and the 16th centenary of the Council of Nicaea. In the face of the rising nationalism and fascism it was also intended to affirm the primacy of Christ. The Sundays prior to and immediately following this feast celebrate the Second Coming of Christ in glory.
Jesus is brought before Pilate, the Roman Governor in Jerusalem. The Roman Empire had conquered most of the known world and so Jesus is being judged by the world.
John does not record a trial of Jesus before the Jewish authorities. He does stress a trial before Pilate who tries to free Jesus three times, the first of which is based on the information he gleans from this passage.
In this reading, Pilate puts three questions to Jesus: (i) Are you King of the Jews? (ii) What have you done? (iii) So you are a King? (Jn. 18:33, 35, 37). Jesus clarifies in what his kingdom consists and the essence of his kingship.
Catechism of the Catholic Church, 2816 — “In the New Testament, the word basileia can be translated by “kingship” (abstract noun), “kingdom” (concrete noun) or “reign” (action noun). [i] The Kingdom of God lies ahead of us. [ii] It is brought near in the Word incarnate, [iii] it is proclaimed throughout the whole Gospel, and [iv] it has come in Christ’s death and Resurrection. [v] The Kingdom of God has been coming since the Last Supper and, in the Eucharist, it is in our midst. [vi] The kingdom will come in glory when Christ hands it over to his Father.”
33 Pilate entered the praetorium again and called Jesus, and said to him, “Are you the King of the Jews?”
“Pilate entered the praetorium again and called Jesus, and said to him, ‘Are you the King of the Jews?’” — Pilate met the Jewish authorities outside the praetorium or official judgement hall. They would not enter there because they would become ritually unclean. Pilate entered there and summoned Jesus into his presence. Jesus did not lodge any protest at entering.
Pilate, representative of one of the greatest empires that eve existed and a most powerful Governor, examined Jesus, bound and powerless, in a judgement hall where he would pronounce a life or death sentence on the One who will judge the world, and confer eternal life or death on each individual, including Pilate.
It is obvious that the charge laid against Jesus by the Jewish leaders was that he claimed to be “King of the Jews”. They were incensed because he asserted that he was the Messiah, a title not used by the Romans who used “King of the Jews” instead. The Jews charged him under this title because it would have provoked the Roman Governor. Pilate could not ignore it. What the precise accusations were, we are not told. Perhaps one could have been the intention of the crowd to make Jesus king after the miracle of the multiplication of loaves (Jn. 6: 15). Another possibility would have been the crowd, as he entered the city, addressing him as “Hosanna! Blessings on the King of Israel” (Jn. 12: 12).
34 Jesus answered, “Do you say this of your own accord, or did others say it to you about me?”
“Jesus answered, ‘Do you say this of your own accord, or did others say it to you about me?’” — Jesus asked Pilate about the source of his information in charging him as claiming to be “King of the Jews”. Jesus is asking Pilate to clarify the reason for his trial and its conclusion.
35 Pilate answered, “Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?”
“Pilate answered, “Am I a Jew?” — We may re–word Pilate’s question colloquially: ‘How can you ask me if I say this from my own knowledge? Surely you don’t think that I am a Jew? You don’t think that I would know about Jewish titles and claims?’ Pilate is scornful of Jews with this remark.
“Your own nation and the chief priests have handed you over to me” — As John recounts Pilate’s accusation, the charge is serious; it is placed by the chief priests and the actual nation.
“what have you done?” — Pilate asks what Jesus has done to bring such a charge against him. Jesus does not answer this question but as Pilate said that he knew nothing of Jewish religious claims, Jesus will answer that by explaining about his kingship.
36 Jesus answered, “My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.”
“Jesus answered, ‘My kingship’” — Jesus admits that he is a king: “my kingship”. He will repeat this again in this same verse.
“‘My kingship is not of this world’” — He clarifies what type of king he is. First, he is king of a kingdom that does not belong to this world. His is not a political, worldly kingdom. We know that he had already fled from people who had wanted to make him a political king (Jn. 6: 15).
“‘if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews’” — Jesus shows how his kingship is not of this world — he has no servants or army to fight on his behalf. When he entered the city the crowds honoured him as “King of Israel”. However he did not enter in glory but upon “an ass’s colt” (Jn. 12: 13–15), that is in humility and unlike any worldly, political king.
“but my kingship is not from the world.’” — Second, his kingship is not “from this world”. His origin and authority has not been given to him by worldly rulers. Nor is the nature of his kingship worldly. His is not a political but a spiritual kingdom from above. He told his disciples that he had come to serve, not to be served and he showed them that he was the suffering, servant Messiah when he washed their feet (Jn. 13: 5). (See Jn. 1: 10, “He was in the world, and the world was made through him, yet the world knew him not”.)
37 Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.”
Pilate said to him, “So you are a king?” — Pilate presses for a clear answer.
“Jesus answered, ‘You say that I am a king’ — When Pilate used the world “king” he had only a political kingship in mind. Jesus clarifies that he is not a political king.
‘For this I was born, and for this I have come into the world’ — This is Jesus’ purpose in coming into the world, to be a king who has a special mission. That mission is to save mankind. Jesus came into the world for us! How? The following words explain.
“to bear witness to the truth” — Jesus’ mission and essence as a king, who lives to serve his people, is “to bear witness to the truth”. This is his power.
The word “truth”, used 25 times in John’s Gospel; refers to divine revelation and therefore to Jesus himself (Jn. 14: 6 — “I am the truth”) as the revelation of the Father. Jesus bears witness to the truth that he is from God the Father, sent to serve and save mankind, by making God known in Jesus’ own person by his words and actions and by gathering about him those who freely respond.
His greatest act of witness is about to be fulfilled on the Cross, his martyrdom, the Greek word for ‘witness’.
‘Every one who is of the truth hears my voice’ — Jesus challenges Pilate to accept the truth or revelation of God and listen to Jesus as sheep listen to the voice of the shepherd. (Jn. 10: 3–4, 8, 16). This is Jesus’ authority. “They shall all be taught by God” (Jn. 6: 45).
APPLICATION
1. What an extraordinary scene! The representative of the world’s greatest empire at the time stands in judgement on the central issue of the mission, life and ministry of Jesus. The Jewish religious leaders had brought him, bound and helpless, before Pilate because they objected to his claim to be “King of the Jews”, a claim that he had never made. He did claim to be the suffering, servant, Messiah King, prophesied in the Old Testament. But as that would not have made any impression on the Roman Pilate the Jewish authorities changed the title to a political and revolutionary one that could not be ignored by Pilate and that would bring about the crucifixion of Jesus.
When Pilate pressed Jesus to declare if he was a king, Jesus said, ‘Yes. I am a king. I was born to be a king and I came into the world to be a king. But my kingdom is not political and I have no army. My kingdom is not of this world, nor is my authority from earthly rulers. Mine is a special type of kingdom. I bear witness to the truth that I have received from my Father in heaven. Anyone who listens to my voice and accepts what I say is a member of this kingdom’.
What is this truth? It is very simple, perhaps too simple. Fundamentally it says that God who is love, out of his love, created the heavens and the earth and then created his creatures that they might enjoy his creation, recognise his love and love him and one another in return. Unselfish love was something his creatures did not accept. God did not give up on them. He sent his Son–in–the–flesh to show them real altruistic love. The Jewish authorities did not accept this new offer of magnanimous love. They placed their own interests first. They saw Jesus as a threat and they plotted against him and succeeded in crucifying him. But he won the hearts of countless millions, hopefully including ourselves. Like Jesus’ kingdom we do not belong to this world but with him we hope to transform it. His rule is not one of power over people but of service to others.
2. Either expressed or implied in the words and concepts of this passage are terms that convey the idea of or imply persecution, betrayal, “handed over”, martyrdom, the Good Shepherd who calls his sheep into a kingdom that is not of or from this world, yet is in the world and does not tolerate violence or domination, that expects hatred and ill–treatment even unto death and yet exults in the truth which is God’s revelation of his infinite and secure love. This passage was a challenge to Pilate and is to each of us who reflects on it as a call to follow Christ our King, even to death, as a witness with him to the love of God made flesh.
3. The passage today gives special meaning to the prayer we offer so frequently: “Your Kingdom come!” It reminds us of our cooperation in this ministry. How? The following petition throws light on our collaboration: “Your will be done on earth as it is in heaven”. May we do your will perfectly here on earth as your angels and saints do it in heaven!