John 18:36 - Printer Friendly

ESV: Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.”

NIV: Jesus said, 'My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place.'

NASB: Jesus answered, 'My kingdom is not of this world. If My kingdom were of this world, My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.'

CSB: "My kingdom is not of this world," said Jesus. "If my kingdom were of this world, my servants would fight, so that I wouldn't be handed over to the Jews. But as it is, my kingdom is not from here."

NLT: Jesus answered, 'My Kingdom is not an earthly kingdom. If it were, my followers would fight to keep me from being handed over to the Jewish leaders. But my Kingdom is not of this world.'

KJV: 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.

NKJV: Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.”

Critics of faith often claim that religion creates violence, war, and death. Historically, this is false: few wars in history were instigated by religious differences. With the notable exception of Islam, few religions have a history of engaging in active warfare. Further, Christ's reply to Pilate's investigation (John 18:33–35), given here, makes it clear that violence is not part of the Christ-follower's mandate for growing or defending faith. The goal of Jesus' ministry was not to establish a government, an empire, or a political group. His role as Messiah involves a spiritual kingdom, rooted in the hearts of those who believe (Hebrews 8:8–12), spread by example and evangelism (Matthew 5:13–16; 28:19).

At some point in history, however, Jesus will establish an earthly kingdom. It's noteworthy that when John—the same apostle who records this conversation with Pilate—describes Jesus' triumph at His second coming (Revelation 19:11–15). In that account, John speaks of the armies of heaven accompanying Jesus, but even then only describes Christ as "[striking] down the nations." At no point in the New Testament are Christians called on to take up arms as a means to establish an earthly kingdom in the name of Jesus.

Jesus' enemies have brought Him to the Roman governor, Pilate, with accusations of rebellion (Luke 23:2). Their claim is that Jesus seeks to rebel against Rome and establish His own state (John 19:12–15). That's a serious charge, and one Pilate needs to carefully consider (John 18:37), but it is crystal clear that Jesus is not seeking to overthrow the earthly rule of the Roman Empire (Matthew 27:18; Mark 15:10). It will be mob rule, and the threat of civil unrest (Matthew 27:24) which leads Pilate to hand over an innocent man for death (John 19:16).

John 18:28–40 describes Jerusalem's religious leaders taking Jesus to the local Roman governor. While Jewish authorities are allowed punish blasphemers, Roman law will not let them administer the death penalty. Jesus is too well-liked to be assassinated, so His enemies will attempt to paint Him as a rebel against Rome. In a private interview with Pilate, Jesus claims His role as King, but also notes that His purpose is not yet to rule an earthly kingdom. Pilate attempts to appease the crowd, trying to spare a clearly innocent man, but a mob has formed to demand Jesus' death. John continues his habit of skipping details offered in other Gospels. He does not repeat the account of Jesus before the Sanhedrin (Mark 14:55–65), nor the part of Pilate's investigation where Jesus is sent briefly to Herod (Luke 23:6–12).

Jesus is secretly, quietly arrested in the garden of Gethsemane and taken to a series of sham trials before Jewish leadership. This leads to His encounter with the local Roman governor. Jesus accepts being described as "King" but denies that His current purpose is earthly rule. A mob assembled by Jesus' enemies reject Pilate's attempt to free Jesus. In the meantime, Peter fulfills Christ's prophecy about a three-fold denial.

John's Gospel was written well after the other three, so he frequently chooses to present different details. Chapter 17 detailed Jesus' High Priestly Prayer, just before He entered the garden of Gethsemane. This chapter describes Jesus' arrest, sham trials before Jewish leadership, and the beginning of His trial before the Roman governor. In the following chapter, Jesus will be unfairly condemned, executed, and buried.

The gospel of John was written by the disciple John, decades later than the gospels of Matthew, Mark, and Luke. The author assumes that a reader is already familiar with the content of these other works. So, John presents a different perspective, with a greater emphasis on meaning. John uses seven miracles—which he calls “signs”—in order to prove that Jesus is, in fact, God incarnate. Some of the most well-known verses in all of the Bible are found here. None is more famous than the one-sentence summary of the gospel found in John 3:16.