John 18:36
in John 18Jesus answered, “My kingdom is not of this world; if it were, My servants would fight to prevent My arrest by the Jews. But now My kingdom is not of this realm.”
BSB
The same verse in ASV and KJV ▾
ASV
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.
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.
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This verse in John 18
Commentary
23 notes on this verseHe dispelled the fear Pilate felt as the appointed guardian of Caesar's kingdom, for he supposed that Christ was meditating insurrection against temporal rule, as the Jews had vainly talked. For they hinted at this when they said: If this Man were not an evildoer, we should not have delivered Him up unto thee; meaning insurrection by the evil they said He was doing. For they affected to be so well-disposed to the Romans, as not even to be able to utter the word revolt. For this cause, then, they said they had brought Him to Pilate, to suffer judgment.
This site's exposition
My kingdom is not of this world
on John 18:36-38
My kingdom is not of this world tells Pilate where it comes from, and servants of a kingdom from here would have fought. For this reason I was born, to testify to the truth, states the errand. Pilate asks what truth is, and finds no charge.
The record, by era
The Church Fathers5 voices
(Tr. cxv. 1) This is what the good Master wished to teach us. But first it was necessary to show the falsity of the notions of both Jews and Gentiles as to His kingdom, which Pilate had heard of; as if it meant that He aimed at unlawful power; a crime punishable with death, and this kingdom were a subject of jealousy to the ruling power, and to be guarded against as likely to be hostile either to the Romans or Jews. Now if our Lord had answered immediately Pilate's question, He would have seemed to have been answering not the Jews, but the Gentiles only. But after Pilate's answer, what He says is an answer to both Gentiles and Jews: as if He said, Men, i. e. Jews and Gentiles, I hinder not your dominion in this world. What more would ye have? Come by faith to the kingdom which is not of this world. For what is His kingdom, but they that believe in Him, of whom He saith, Ye are not of the world: although He wished that they should be in the world. In the same way, here He does not say, My kingdom is not in this world; but, is not of this world. Of the world are all men, who created by God are born of the corrupt race of Adam. All that are born again in Christ, are made a kingdom not of this world. Thus hath God taken us out of the power of darkness, and translated us to the kingdom of His dear Son. (Tr. cxv) After showing that His kingdom was not of this world, He adds, But now My kingdom is not from hence. He does not say, Not here, for His kingdom is here unto the end of the world, having within it the tares mixed with the wheat until the harvest. But yet it is not from hence, since it is a stranger in the world.
Hear then, ye Jews and Gentiles; hear, O circumcision; hear, O uncircumcision; hear, all ye kingdoms of the earth: I interfere not with your government in this world, "My kingdom is not of this world." Cherish ye not the utterly vain terror that threw Herod the elder into consternation when the birth of Christ was announced, and led him to the murder of so many infants in the hope of including Christ in the fatal number, made more cruel by his fear than by his anger: "My kingdom," He said, "is not of this world." What would you more? Come to the kingdom that is not of this world; come, believing, and fall not into the madness of anger through fear. He says, indeed, prophetically of God the Father, "Yet have I been appointed king by Him upon His holy hill of Zion;" but that hill of Zion is not of this world. For what is His kingdom, save those who believe in Him, to whom He says, "Ye are not of the world, even as I am not of the world"? And yet He wished them to be in the world: on that very account saying of them to the Father, "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil." Hence also He says not here, "My kingdom is not" in this world; but, "is not of this world." And when He proved this by saying, "If my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews," He saith not, "But now is my kingdom not" here, but, "is not from hence." For His kingdom is here until the end of the world, having tares intermingled therewith until the harvest; for the harvest is the end of the world, when the reapers, that is to say, the angels, shall come and gather out of His kingdom everything that offendeth; which certainly would not be done, were it not that His kingdom is here. […]
And when they were asked about Christ and his kingdom, of what nature it was, and where and when it would appear, they answered that it was neither of the world, nor earthly, but heavenly and angelic, and would appear at the end of the world when he would come in glory to judge the living and the dead and to give to every one according to his works.
If he exercised no right of power even over his own followers, to whom he discharged menial tasks—if, in short, though conscious of his own kingdom, he shrank back from being made a king—he in the fullest way possible gave his own an example for turning coldly from all the pride and outward trappings, as well of dignity as of power.
If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power.
16 more voices on this verse
The Church Fathers3 voices
But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbelted every soldier.
A commentator
CyprianTreatise XII. Three Books of Testimonies Against the Jews. · Written before 258.
proposed
That He will reign as a King for ever. In Zechariah: "Tell ye the daughter of Zion, Behold, thy King cometh unto thee: just, and having salvation; meek, sitting upon an as that hath not been tamed." Also in Isaiah: "Who will declare to you that eternal place? He that walketh in righteousness, and holdeth back his hands from gifts; stopping his ears. that he may not hear the judgment of blood; and closing his eyes, that he may not see unrighteousness: this man shall dwell in the lofty cavern of the strong rock; bread shall be given him, and his water shall be sure. Ye shall see the King with glory." Likewise in Malachi: "I am a great King, saith the Lord, and my name is illustrious among the nations." Also in the second Psalm: "But I am established as a King by Him upon His holy hill of Zion, announcing His empire." Also in the twenty-first Psalm: "All the ends of the world shall be reminded, and shall turn to the Lord: and all the countries of the nations shall worship in Thy sight. For the kingdom is the Lord's: and He shall rule over all nations." Also in the twenty-third Psalm: "Lift up your gates, ye princes; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord strong and mighty, the Lord strong in battle. Lift up your gates, O ye princes; and be ye lifted up, ye everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory." Also in the forty-fourth Psalm: "My heart hath breathed forth a good discourse: I tell my works to the king: my tongue is the pen of a writer intelligently writing. Thou art lovely in beauty above the children of men: grace is shed forth on Thy lips, because God hath blessed Thee for ever. Be girt with Thy sword on Thy thigh, O most mighty. […]
"My Kingdom is not of this world." He leadeth upwards Pilate who was not a very wicked man, nor after their fashion, and desireth to show that He is not a mere man, but God and the Son of God. And what saith He? "If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews." He undoeth that which Pilate for a while had feared, namely, the suspicion of seizing kingly power. "Is then His kingdom not of this world also?" Certainly it is. "How then saith He it 'is not'?" Not because He doth not rule here, but because He hath His empire from above, and because it is not human, but far greater than this and more splendid. "If then it be greater, how was He made captive by the other?" By consenting, and giving Himself up. But He doth not at present reveal this, but what saith He? "If I had been of this world, 'My servants would fight, that I should not be delivered.'" Here He showeth the weakness of kingship among us, that its strength lies in servants; but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is different from the Creator. What then, when it saith, "He came to His own"? What, when Himself saith, "They are not of this world, as I am not of this world"? So also He saith that His kingdom is not from hence, not depriving the world of His providence and superintendence, but showing, as I said, that His power was not human or perishable.
The Medieval Church4 voices
"Jesus answered." Here the third point is set forth, namely the Lord's response, in which the Lord himself refutes the wicked intention of the Jews. For the Jews intended through this to provoke Pilate and Caesar against him, as though he were unwilling to have …
2349 Now Christ's answer is given: and first, the mistaken impression about his kingdom is corrected; secondly, the truth is established (37b). As to the first he does two things: the mistaken impression is corrected; and a sign is given as proof, if my kingdom …
Or He says, from hence, not, here; because He reigns in the world, and carries on the government of it, and disposes all things according to His will; but His kingdom is not from below, but from above, and before all ages.
The Lord answers: "My kingdom is not of this world," and by this answer accomplishes two things: first, He leads Pilate to the knowledge that He is not a mere man nor one of earthly beings, but God and the Son of God; second, He …
The Puritans and the Awakening3 voices
The servant's name was Malchus. 11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it? 12 Then the band and the captain and officers of the Jews took Jesus, and bound him, The hour was now come that the captain of our salvation, who was to be made perfect by sufferings, should engage the enemy.
quarantine:scripture (2026-07-29) — verbatim-run:47w-of-70
My kingdom is not of this world - Is not an external, but a spiritual kingdom; that I might not be delivered to the Jews - Which Pilate had already attempted to do, ver. 31, and afterward actually did, chap. xix, 16.
quarantine:anchor (2026-07-29) — cites-ver-31-anchored-36-36
Jesus answered, my kingdom is not of this world,....
The Nineteenth Century6 voices
My kingdom is not of this world - It is purely spiritual and Divine. If it had been of a secular nature, then my servants would have contended - they would have opposed force with force, as the kingdoms of this world do in their wars; but as my kingdom as not of this world, therefore no resistance has been made. Eusebius relates, Hist. Eccles. lib. iii. c.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
Pilate . . . called Jesus, and said . . . Art thou the King of the Jews?--In Lu 23:2 they charge our Lord before Pilate with "perverting the nation, and forbidding to give tribute to Cæsar, saying that He Himself is Christ a king." Perhaps this was what occasioned Pilate's question.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
This was all that Pilate had to do with. The positive nature of His kingdom He would not obtrude upon one who was as little able to comprehend it, as entitled officially to information about it. (It is worthy of notice that the "MY," which occurs four times in this one verse--thrice of His kingdom, and once of His servants--is put in the emphatic form).
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Pilate told them, "Take him yourselves and pass judgment on him according to your own law!" The Jewish religious leaders replied, "We cannot legally put anyone to death." (This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die.) So Pilate went back into the governor’s residence, summoned Jesus, and asked him, "Are you the king of the Jews?" Jesus replied, "Are you saying this on your own initiative, or have others told you about me?" Pilate answered, "I am not a Jew, am I?
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
Pilate told them, "Take him yourselves and pass judgment on him according to your own law!" The Jewish religious leaders replied, "We cannot legally put anyone to death." (This happened to fulfill the word Jesus had spoken when he indicated what kind of death he was going to die.) So Pilate went back into the governor’s residence, summoned Jesus, and asked him, "Are you the king of the Jews?" Jesus replied, "Are you saying this on your own initiative, or have others told you about me?" Pilate answered, "I am not a Jew, am I? Your own people and your chief priests handed you over to me. What have you done?" Jesus replied, "My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being handed over to the Jewish authorities. But as it is, my kingdom is not from here." Then Pilate said, "So you are a king!" Jesus replied, "You say that I am a king. For this reason I was born, and for this reason I came into the world—to testify to the truth. Everyone who belongs to the truth listens to my voice." Pilate asked, "What is truth?" When he had said this he went back outside to the Jewish religious leaders and announced, "I find no basis for an accusation against him. But it is your custom that I release one prisoner for you at the Passover. So do you want me to release for you the king of the Jews?" Then they shouted back, "Not this man, but Barabbas!" (Now Barabbas was a revolutionary.) The verses we have now read contain four striking points, which are only found in John's narrative of Christ's passion. We need not doubt that there were good reasons why Matthew, Mark, and Luke were not inspired to record them. But they are points of such deep interest, that we should feel thankful that they have been brought forward by John.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
My kingdom ... - The charge on which Jesus was arraigned was that of laying claim to the office of a king. He here substantially admits that he did claim to be a king, but not in the sense in which the Jews understood it. They charged him with attempting to set up an earthly kingdom, and of exciting sedition against Caesar. In reply to this, Jesus says that his kingdom is not of this world - that is, it is not of the same nature as earthly kingdoms. It was not originated for the same purpose, or conducted on the same plan. He immediately adds a circumstance in which they differ. The kingdoms of the world are defended by arms; they maintain armies and engage in wars. If the kingdom of Jesus had been of this kind, he would have excited the multitudes that followed him to prepare for battle. He would have armed the hosts that attended him to Jerusalem. He would not have been alone and unarmed in the garden of Gethsemane. But though he was a king, yet his dominion was over the heart, subduing evil passions and corrupt desires, and bringing the soul to the love of peace and unity. Not from hence - That is, not from this world.
The words behind it
42 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ἀπεκρίθη | apekrithe | Answered | G611 → | 231 times |
| Ἰησοῦς· | iesous | Jesus; | G2424 → | 908 times |
| ἡ | he | The | G3588 → | 19766 times |
| βασιλεία | basileia | kingdom | G932 → | 162 times |
| ἡ | he | <the> | G3588 → | 19766 times |
| ἐμὴ | eme | of Mine | G1473 → | 839 times |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἔστιν | estin | is | G1510 → | 2333 times |
| ἐκ | ek | of | G1537 → | 911 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| κόσμου | kosmou | world | G2889 → | 185 times |
| τούτου· | toutou | this; | G3778 → | 1381 times |
| εἰ | ei | if | G1487 → | 508 times |
| ἐκ | ek | of | G1537 → | 911 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| κόσμου | kosmou | world | G2889 → | 185 times |
| τούτου | toutou | this | G3778 → | 1381 times |
| ἦν | en | were | G1510 → | 2333 times |
| ἡ | he | <the> | G3588 → | 19766 times |
| βασιλεία | basileia | kingdom | G932 → | 162 times |
| ἡ | he | <the> | G3588 → | 19766 times |
| ἐμή, | eme | of Mine, | G1473 → | 839 times |
| οἱ | hoi | <the> | G3588 → | 19766 times |
| ὑπηρέται | huperetai | attendants | G5257 → | 20 times |
| οἱ | hoi | <the> | G3588 → | 19766 times |
| ἐμοὶ | emoi | of Mine | G1473 → | 839 times |
| ἠγωνίζοντο | egonizonto | they were fighting | G75 → | |
| ἂν | an | then would | G302 → | 165 times |
| ἵνα | ina | that | G2443 → | 668 times |
| μὴ | me | not | G3361 → | 1066 times |
| παραδοθῶ | paradotho | I may be betrayed | G3860 → | 119 times |
| τοῖς | tois | to the | G3588 → | 19766 times |
| Ἰουδαίοις· | ioudaiois | Jews; | G2453 → | 192 times |
| νῦν | nun | Now | G3568 → | 145 times |
| δὲ | de | however | G1161 → | 2765 times |
| ἡ | he | <the> | G3588 → | 19766 times |
| βασιλεία | basileia | kingdom | G932 → | 162 times |
| ἡ | he | <the> | G3588 → | 19766 times |
| ἐμὴ | eme | of Mine | G1473 → | 839 times |
| οὐκ | ouk | not | G3756 → | 1664 times |
| ἔστιν | estin | is | G1510 → | 2333 times |
| ἐντεῦθεν.¶ | enteuthen | from here. | G1782 → | 10 times |
ἈπεκρίθηAnswered
apekritheG611 →231 times
Ἰησοῦς·Jesus;
iesousG2424 →908 times
ἡThe
heG3588 →19766 times
βασιλείαkingdom
basileiaG932 →162 times
ἡ<the>
heG3588 →19766 times
ἐμὴof Mine
emeG1473 →839 times
οὐκnot
oukG3756 →1664 times
ἔστινis
estinG1510 →2333 times
ἐκof
ekG1537 →911 times
τοῦ<the>
touG3588 →19766 times
κόσμουworld
kosmouG2889 →185 times
τούτου·this;
toutouG3778 →1381 times
εἰif
eiG1487 →508 times
ἐκof
ekG1537 →911 times
τοῦ<the>
touG3588 →19766 times
κόσμουworld
kosmouG2889 →185 times
τούτουthis
toutouG3778 →1381 times
ἦνwere
enG1510 →2333 times
ἡ<the>
heG3588 →19766 times
βασιλείαkingdom
basileiaG932 →162 times
ἡ<the>
heG3588 →19766 times
ἐμή,of Mine,
emeG1473 →839 times
οἱ<the>
hoiG3588 →19766 times
ὑπηρέταιattendants
huperetaiG5257 →20 times
οἱ<the>
hoiG3588 →19766 times
ἐμοὶof Mine
emoiG1473 →839 times
ἠγωνίζοντοthey were fighting
egonizontoG75 →
ἂνthen would
anG302 →165 times
ἵναthat
inaG2443 →668 times
μὴnot
meG3361 →1066 times
παραδοθῶI may be betrayed
paradothoG3860 →119 times
τοῖςto the
toisG3588 →19766 times
Ἰουδαίοις·Jews;
ioudaioisG2453 →192 times
νῦνNow
nunG3568 →145 times
δὲhowever
deG1161 →2765 times
ἡ<the>
heG3588 →19766 times
βασιλείαkingdom
basileiaG932 →162 times
ἡ<the>
heG3588 →19766 times
ἐμὴof Mine
emeG1473 →839 times
οὐκnot
oukG3756 →1664 times
ἔστινis
estinG1510 →2333 times
ἐντεῦθεν.¶from here.
enteuthenG1782 →10 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Romans 14:17For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit.
it leads to
- Matthew 6:33
But seek first the kingdom of God and His righteousness, and all these things will be added unto you.
- Romans 15:13
Now may the God of hope fill you with all joy and peace as you believe in Him, so that you may overflow with hope by the power of the Holy Spirit.
- 1 Corinthians 4:20
For the kingdom of God is not a matter of talk but of power.
- 1 Corinthians 8:8
But food does not bring us closer to God: We are no worse if we do not eat, and no better if we do.
- Galatians 5:22
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
- Matthew 6:33
Through
Daniel 2:44In the days of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will shatter all these kingdoms…
it leads to
- Matthew 28:18
Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me.
- Luke 1:32–33
He will be great and will be called the Son of the Most High. The Lord God will give Him the throne of His father David,
- Daniel 6:26
I hereby decree that in every part of my kingdom, men are to tremble in fear before the God of Daniel: For He is the living God, and He endures forever; His kingdom will…
- Matthew 28:18
Where this verse is studied
By subject
Kingdom of God35 verses
On this page
Studies9
About John
This page draws on 19 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, Tractates on John 115; Bonaventure, Commentary on John, Chapter 18; Cyprian, Treatise XII. Three Books of Testimonies Against the Jews.; Cyril of Alexandria, Commentary on the Gospel of John, Book 12; Eusebius of Caesarea, ECCLESIASTICAL HISTORY 3.20.3-4; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on the Gospel of John 83; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Tertullian, ON IDOLATRY 18; Tertullian, On Idolatry; Theophylact of Ohrid, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.