John 18 35

John 18:35 kjv

Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?

John 18:35 nkjv

Pilate answered, "Am I a Jew? Your own nation and the chief priests have delivered You to me. What have You done?"

John 18:35 niv

"Am I a Jew?" Pilate replied. "Your own people and chief priests handed you over to me. What is it you have done?"

John 18:35 esv

Pilate answered, "Am I a Jew? Your own nation and the chief priests have delivered you over to me. What have you done?"

John 18:35 nlt

"Am I a Jew?" Pilate retorted. "Your own people and their leading priests brought you to me for trial. Why? What have you done?"

John 18 verses

John 18 35 Meaning

Jesus states that His kingdom is not of this world, signifying that its origin, nature, and principles are distinct from earthly political or military systems. It does not derive its authority or methods from worldly powers, nor does it aim for earthly dominion in the same way human kingdoms do. His statement clarifies His identity and mission, separating Him from the political aspirations of many in His time.

John 18 35 Context

Jesus is on trial before Pontius Pilate, the Roman governor. Pilate questions Jesus about being the "King of the Jews," a title that could imply sedition against Roman rule. This verse is Jesus' response to Pilate's inquiry. The preceding verses record Pilate's confusion and perhaps fear, leading him to seek Jesus' presence. Jesus’ trial is framed by both Jewish and Roman authorities seeking to eliminate Him due to perceived threats to their respective spheres of influence and authority. The ultimate aim of Pilate is to maintain peace and Roman authority, while the Jewish leaders seek to preserve their religious and societal standing, both of which they feel threatened by Jesus' claims and growing influence.

John 18 35 Word analysis

• Jesus: The central figure of Christianity, the Son of God, and the subject of the conversation.

• answered: His response to a direct question posed by Pilate.

• "My kingdom": Refers to Jesus' sovereign rule and domain. This is not a territorial or political kingdom in the human sense.

• "is not": A definitive negation.

• "of this world":

  • "of" (ἐκ, ek): Indicates origin, source, or belonging.
  • "this" (τούτου, toutou): Refers to the present temporal system and its characteristics, often characterized by sin, corruption, and impermanence.
  • "world" (κόσμου, kosmou): The Greek word kosmos here refers to the established order, the present order of humanity and society alienated from God. It contrasts with God's divine order.

• "If" (εἰ, ei): A conditional particle introducing a hypothetical scenario.

• "it" (ἡ βασιλεία μου, hē basileia mou): Referring back to "my kingdom."

• "were" (ἦν, ēn): Past subjunctive of the verb "to be," expressing a counterfactual condition.

• "of this world" (ἐκ τοῦ κόσμου τούτου, ek tou kosmou toutou): Repeating the previous phrase for emphasis and clarity.

• "then" (ἄν, an): A particle that, combined with the past subjunctive, forms a past counterfactual conditional sentence. It emphasizes that the following statement is necessarily true if the condition were met (which it is not).

• "My servants": Refers to those who would follow and fight for His kingdom.

• "would fight": Indicates active defense and aggressive action typically associated with worldly kingdoms.

• "that I should not be delivered": The consequence if His kingdom were of this world – His followers would act to prevent His arrest and crucifixion.

• Group Analysis - "My kingdom is not of this world": This is a foundational declaration differentiating Christ's reign from all earthly sovereignties. It speaks to the kingdom's divine origin (not from earth's power structures) and its inherent nature (not defined by earthly political ambitions, territorial control, or military force). It highlights a spiritual reality, an inaugurated kingdom that is both present and future.

• Group Analysis - "If my kingdom were of this world, then my servants would fight": This conditional clause clarifies the expected modus operandi of worldly kingdoms: their subjects defend their rulers, often through physical means. By stating His servants would fight if His kingdom were earthly, Jesus underscores that His kingdom is not earthly, and thus His servants do not operate under that paradigm. This implies His kingdom is established and sustained by non-violent, spiritual means.

John 18 35 Bonus section

The use of the word kosmos (world) in the Gospel of John is significant. John uses it repeatedly to describe the sphere alienated from God, the very system against which Jesus was sent to save people (John 3:16-17). Jesus' kingdom stands in stark contrast to this alienated world, drawing people out of its dominion and into a new allegiance. His declaration anticipates the universal spiritual authority of His reign, which transcends national boundaries and political systems, as predicted in the Old Testament prophecies like Psalm 2. The disciples, in the moments surrounding this event, did not yet fully grasp this non-worldly dimension of Jesus' kingdom, as seen in Peter's attempt to fight with a sword (John 18:10-11) and their later question about restoring the kingdom to Israel (Acts 1:6).

John 18 35 Commentary

Jesus' statement to Pilate is profound. It’s not a denial of kingship but a redefinition of its nature. Earthly kingdoms operate by visible power, conquest, and the force of arms. Jesus’ kingdom, though a reality entering history, is established through sacrifice, truth, and the irresistible, though often unseen, power of God's Spirit. His followers are not commanded to engage in political upheaval to establish or defend His reign, but to bear witness to its truth and embody its principles. The essence of His kingdom is transformation from within, a spiritual sovereignty that impacts individuals and societies from the heart outward, not through external coercion.