Thomas Aquinas Commentary John 18:33-40

"Pilate therefore entered again into the Praetorium, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered, Sayest thou this of thyself, or did others tell it thee concerning me? Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find no crime in him. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber.)" — John 18:33-40 (ASV)

1. Previously, the Evangelist told how Pilate examined Christ before his accusers; here, he describes how Pilate questioned him in private. The Evangelist presents two main points:

1. Pilate’s question.
2. The answer of Jesus: Jesus answered, “My kingdom is not of this world.”

Regarding the first point, two things are shown:

1. Pilate’s initial question.
2. Christ asking for the reason behind the question: “Do you say this of your own accord?”

2. Regarding the first point, note that Pilate, as a just and cautious judge, did not immediately accept the accusation of the high priests. As Scripture says, “You shall not follow a crowd to do evil; nor shall you bear witness in a lawsuit, siding with a crowd, so as to pervert justice” (Exodus 23:2). Instead, Pilate entered the praetorium again and called Jesus aside because he had serious doubts about the case.

He called Christ over to examine the matter more closely and to allow Christ to answer more peacefully, away from the shouts of the Jews, for it is written, “I searched out the cause of him whom I did not know” (Job 29:16).

3. Then Pilate said to him, “Are you the King of the Jews?” This shows that the Jews were accusing Christ of this crime (Luke 23:2), although John only records them saying, “If he were not a criminal, we would not have delivered him up to you” (John 18:30), and many other crimes were brought against him. But this particular charge concerned Pilate the most, which is why he questioned him only about this, for “out of the abundance of the heart the mouth speaks” (Matthew 12:34).

4. Then, with the words Jesus answered, “Do you say this of your own accord?”, Jesus is seen questioning his examiner. First, we have Christ’s question, and then Pilate’s answer: “Am I a Jew?”

5. The Evangelist says, Jesus answered, asking a question in return: “Do you say this of your own accord?” There are two reasons why someone asks a question. Sometimes it is to find out something the questioner does not know, as when a student questions a teacher. Other times, one asks a question about things he already knows in order to learn what answer will be given, as when a teacher questions a student.

Our Lord knew both what he asked about and what answer would be given. Thus, he was not asking out of ignorance, for “all are open and laid bare to the eyes of him to whom we must give account” (Hebrews 4:13). Rather, he asked so that we might know what the Jews and Gentiles thought, and at the same time be taught about his kingdom.

6. Consequently, when he says, Pilate answered, “Am I a Jew?”, the Evangelist gives Pilate’s response. Why did he answer this way? Because our Lord had asked him whether he said this on his own initiative. By this, Pilate showed that it was not his concern to inquire if Christ was the king of the Jews; rather, it was the affair of the Jews, whose king Christ said he was. By giving this answer, Pilate showed that others had told him that Christ was the king of the Jews.

Accordingly, he says, “Your own nation and the chief priests have delivered you up to me,” by bringing this charge against you. He says, “your own nation,” because, according to his human nature, Christ was born a Jew. As it is written, “For I hear many whispering. Terror is on every side! ‘Denounce him! Let us denounce him!’ say all my familiar friends” (Jeremiah 20:10); and, “a man’s enemies are the men of his own house” (Micah 7:6).

And we read “chief priests,” because the greater their power, the greater their crime: “and in this faithlessness the hand of the officials and chief men has been foremost” (Ezra 9:2); “I will go to the great and will speak to them; for they know the way of the LORD, the law of their God. But they all alike had broken the yoke, they had burst the bonds” (Jeremiah 5:5). Pilate then asks, “What have you done?” as if to say, “It is unbelievable that they would have handed you over to me except for some serious matter.”

7. Now Christ’s answer is given. First, the mistaken impression about his kingdom is corrected, and second, a sign is given as proof: “If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews.”

8. The false idea of Christ’s kingdom is rejected by his saying, “My kingdom is not of this world.” The Manicheans misunderstood this, claiming that there were two gods and two kingdoms: a good god, who had his kingdom in a region of light, and an evil god, who had his kingdom in a region of darkness. This darkness, they said, was this world, because all material things were darkness. The meaning would then be, “My kingdom is not of this world,” that is, “God the Father, who is good, and I do not have our kingdom in this region of darkness.”

But this is contrary to Scripture: “God is the king of all the earth” (Psalms 47:7); and again, “whatever the LORD pleases he does, in heaven and on earth” (Psalms 135:6). Thus, we should say that Christ said this for Pilate’s sake, who believed that Christ was claiming an earthly kingdom in which he would reign in the physical way earthly kings do, and so should be punished by death for trying to reign unlawfully.

9. The word “kingdom” can mean the people who are ruled, or it can mean the authority to reign. Interpreting the word in the first sense, Augustine says that “my kingdom”—that is, my faithful people, of whom it is said, “you have made them a kingdom... to our God” (Revelation 5:10)—“is not of this world.” He does not say, “they are not in this world,” for he said earlier, “and these are in the world” (John 17:11). Rather, they are “not of this world” because of what they love and imitate, since they have been rescued from it by grace. For this is how God has delivered us from the power of darkness and has brought us into the kingdom of his beloved Son.

Chrysostom explains this sentence by taking “kingdom” in the second sense. He says, “My kingdom”—that is, the power and authority that makes me a king—“is not of this world.” This means it does not have its origin in earthly causes or human choice, but from another source: from the Father. As it is written, “his dominion is an everlasting dominion, which will not pass away” (Daniel 7:14).

10. Here Christ shows by clear signs that his kingdom is not of this world. First, a sign is given, and second, the conclusion is drawn: “But now my kingdom is not from here.”

11. Regarding the first, note that one who has an earthly kingdom, whether by right or by force, needs allies and servants to maintain his power. The reason is that his power comes through his servants, not from himself alone. For example, “There was a long war between the house of Saul and the house of David; and David grew stronger and stronger, while the house of Saul became weaker and weaker” (2 Samuel 3:1). But the heavenly king, because he is powerful by himself, gives power to his servants; consequently, he does not need servants for his kingdom to exist.

Thus, Christ says that his kingdom is not of this world, because “if my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews.” When Peter started to fight for Christ, he forgot that Christ’s kingdom was not of this world: “Then Simon Peter, having a sword, drew it and struck the servant of the high priest” (John 18:10). Still, our Lord did have servants—the angels—who could have rescued him from the hands of the Jews, but he chose not to be rescued: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels?” (Matthew 26:53).

12. “But now my kingdom is not from here.” Because Christ does not need such servants, he concludes that his “kingdom is not from here,” meaning it does not have its source from this world. And yet it is here, because it is everywhere. As Scripture says of wisdom, “she reaches mightily from one end of the earth to the other, and she orders all things well” . And again, “Ask of me, and I will make the nations your heritage, and the ends of the earth your possession” (Psalms 2:8); “and to him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him” (Daniel 7:14).

13. Now our Lord reveals the truth about his kingdom. We see:

1. The circumstances leading to this revelation.
2. The revelation itself.
3. The effect this revelation had, when Pilate asked, “What is truth?”

14. Regarding the first point, note that Pilate understood our Lord’s statements to mean that he did have a physical kingdom, but one far away. As it is written, “The unspiritual man does not receive the gifts of the Spirit of God... and he is not able to understand them” (1 Corinthians 2:14). Accordingly, he was in a hurry to know the truth and so said, “So you are a king?”—that is, a king of some kind.

15. When he answers, “You say that I am a king,” Christ does three things:

1. He affirms that he is a king.
2. He shows the nature of his kingdom: “For this I was born, and for this I came into the world, that I should give testimony to the truth.”
3. He mentions those over whom he reigns: “Everyone who is of the truth hears my voice.”

16. With regard to the first point, note that our Lord’s answer about his kingship was worded so that he neither seemed to be clearly asserting that he was a king—since he was not a king in the sense Pilate understood—nor denying it, since spiritually he was the King of kings. He says, “You say that I am a king,” in the physical sense in which I am not a king; but in another way I am a king, for “behold, a king will reign in righteousness, and princes will rule in justice” (Isaiah 32:1).

17. He shows the character and nature of his kingdom when he says, “For this I was born, and for this I came into the world, that I should give testimony to the truth.” This is explained in two ways. In one way, by Augustine, the kingdom of Christ is his faithful people, as was said before. Thus, Christ reigns over his faithful, and he came into the world to gather them to himself and establish a kingdom, like the “nobleman who went into a far country to receive a kingdom” (Luke 19:12).

The meaning, then, is this: “For this I was born”—that is, for this purpose I was born in the flesh. He explains this by saying, “and for this I came into the world,” referring to his physical birth, for this is how he came into the world: “God sent his Son into the world” (Galatians 4:4). He came “that I should give testimony to the truth” (that is, to myself, who am the truth, as in John 14:6), for “although I give testimony about myself, my testimony is true” (John 8:14). To the extent that I manifest myself, the Truth, to that extent I establish my kingdom. This cannot be done without manifesting the truth, which can only be done fittingly by me, who am the light. As it is written, “the only-begotten Son, who is in the bosom of the Father, has made him known” (John 1:18); and, “it was declared at first by the Lord, and it was attested to us by those who heard him, while God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit” (Hebrews 2:3).

18. Chrysostom explains it in another way. You ask if I am a king, and I say that I am, but I am a king by divine power. “For this I was born” refers to being born from the Father by an eternal birth; just as I am God from God, so I am King from King. As the Psalm says, “I was appointed king” (Psalms 2:6), and then follows, “Today I have begotten you” (Psalms 2:7). Then, when he adds, “and for this I have come into the world,” it is not to explain the previous words, but to refer to his birth in time. It is like saying: “Although I am an eternal king, yet I have come into the world for this purpose: that I should give testimony to the truth—that is, to myself, that I am a king from God the Father.”

19. Now he shows over whom he reigns. Before, he said that he was a shepherd and those under him were sheep (John 10:11); that is the same as what he is saying here, that he is a king and his subjects are the kingdom. This is so because a king is to his subjects as a shepherd is to his sheep. Just as a shepherd feeds his sheep—“Should not shepherds feed the sheep?” (Ezekiel 34:2)—so a king supports his subjects. He said in particular, “My sheep hear my voice” (John 10:27). Accordingly, he also says here, “Everyone who is of the truth hears my voice,” not just externally, but with inner belief, love, and corresponding action: “Everyone who has heard from the Father and has learned, comes to me” (John 6:45). But why does a person hear my voice? Because such a one is “of the truth,” which is God.

20. But since all of us are from God, does it not follow that all are of the truth and hear his voice? I answer this by saying that all are from God by creation, and this is one way we are “of God.” But besides this, some are said to be “of God” because they love and imitate him. We read before, “you are not of God” (John 8:47), that is, in terms of your affections, though you are of God by creation. “Everyone who hears my voice” with belief and love “is of the truth,” meaning one who has accepted the duty of loving the truth.

21. He does not say, “Everyone who hears my voice is of the truth,” because it would then follow that we are of the truth because we believed. But actually, we believe because we are of the truth—that is, because we have received the gift of God that enables us to believe and love the truth. As Scripture says, “by grace you have been saved through faith; and this is not your own doing, it is the gift of God” (Ephesians 2:8); and, “for it has been granted to you that for the sake of Christ you should not only believe in him but also suffer for his sake” (Philippians 1:29).

22. Now the Evangelist tells the effect of Christ’s answer. We can see from this that Pilate abandoned his idea that Christ had an earthly kingdom and now thought of Christ as a king in the sense of one who teaches the truth. He desired to learn the truth and to become a member of this kingdom, and so he said, “What is truth?” He was not asking for a definition of truth, but wanted to know that truth by whose power he could become a member of this kingdom. This indicates that truth was not known by the world and had vanished from almost everyone, as long as they remained unbelievers: “truth has fallen in the public squares, and uprightness cannot enter” (Isaiah 59:14); “truth has vanished from among the children of man” (Psalms 12:1). But Pilate did not wait for Christ’s answer.

23. Regarding this question, note that we find two kinds of truth in the Gospel. One is uncreated and creative; this is Christ: “I am the way, and the truth, and the life” (John 14:6). The other is a created truth: “grace and truth came through Jesus Christ” (John 1:17). By its nature, truth implies a conformity between reality and the intellect. The intellect can relate to reality in two ways. First, it can be the measure of things, as is the case with an intellect that is the cause of those things. Second, it can be measured by things, as is the case with an intellect whose knowledge is caused by those things.

Therefore, truth is in the divine intellect not because the intellect conforms to things, but because things conform to the divine intellect. In contrast, truth is in our intellect because it conforms to things as they are. Thus, the uncreated truth of the divine intellect is a truth that is not measured or made; rather, it is a truth that measures and makes two other kinds of truth. The first is the truth in things themselves, insofar as God makes them to be in conformity with His divine intellect. The second is the truth He makes in our souls, which is a measured truth, not a measuring one. Therefore, the uncreated truth of the divine intellect is properly attributed to the Son, who is the very concept of the divine intellect and the Word of God, for truth follows the intellect's concept.

24. Now we see Pilate’s finding regarding Christ. “And when he had said this, he went out again to the Jews.” First, Pilate states Christ’s innocence; second, we see his intention to show mercy: “But you have a custom that I should release one man to you at the Passover.”

25. Concerning the first point, note that Pilate, as Augustine says, was eager to free Christ. When he had asked, “What is truth?” he suddenly saw a way to free Christ by means of a custom that allowed him to release a prisoner at the time of the Passover. And so, not waiting for an answer to his question, he decided to use this custom. This is why the Evangelist says about Pilate, “and when he had said this.” Pilate heard the cries of the Jews and, thinking that he could calm them and then listen to Christ’s answer under more tranquil conditions, “he went out again to the Jews” and declared Christ’s innocence: “I find no guilt in him,” that is, nothing deserving death. As Scripture says, “He committed no sin” (1 Peter 2:22). Even if he did commit a crime, Pilate implies, “I, who have authority in these matters, especially the authority to judge matters against the state, wish to free and release him.”

26. Accordingly, he says, “But you have a custom that I should release one man to you at the Passover.” First, he offers to release Christ; second, the Evangelist gives the reply of the Jews.

27. This practice was started by Pilate or some other Roman governor as a favor to the people. Wishing to free Christ using this custom, Pilate said, “Do you wish, therefore, that I release to you the King of the Jews?” He did not call him this as if it were a crime, but to highlight their malice. It was like saying, “Even if he is the King of the Jews—which is not your role to judge, but mine—still, if you want me to, I will release him for you.”

28. The Jews “cried again, saying, ‘Not this man, but Barabbas!’” Then, to indicate the malice of the Jews, the Evangelist mentions the crime committed by the one they wanted released, saying, “Now Barabbas was a robber.” As it is written, “Your princes are rebels and companions of thieves” (Isaiah 1:23). This fulfills the words of Jeremiah: “My heritage has become to me like a lion in the forest” (Jeremiah 12:8). And Peter would later say, “But you denied the Holy and Righteous One and asked for a murderer to be granted to you” (Acts 3:14).