John 18:35–36

In the second discourse, Pilate being a little commoved, declines being the author of this accusation, as being no Jew, nor acquaint with their contraversies, nor caring for their Religion, or the King they expected; And fathers this whole business on the Jewes; Christs own countrey-men, and their Church-Rulers, withal desiring to know what he had done which might so incense them against him, v. 35. Christ, having reasoned with the man, doth now come expressely to answer to the accusation concerning his Kingdome, and speaks so much of it, negatively, as might satisfie Pilate; that it might well enough consist with the safety of the Roman state: Therefore he sheweth that his Kingdome was not a worldly Kingdome, and for proofe thereof, he instanceth how far he was from aspiring to a Kingdome by force of armes, in that he would not so much as permit his servants to fight in his defence, as they offered to do, when the Jewes came to take him. Whence learn, 1. Pilates commotion, evidenced in his reply, Am I a Jew? did not only flow from his respect to his credit, which he could not suffer that Christ should touch upon, how justly soever; but also that his natural conscience was touched, and that he is not willing Christ should put his conscience to it, seeing he could not follow it, and yet keep his politick smooth way. It teacheth, That they who not only are sinfully tender of their credit, but they to whom a conscience (what they have of it) is a vexation, and a crosse to their designes, will readily meet with many vexations by reason thereof, and in end make shipwrack of it; As it fared with Pilate, who is here, irritate, knowing that Christ touched him in the quick, and afterward giveth up himselfe, to go over the belly of his conscience. 2. Even moral civility in men will account it as great a reproach as may be, and a matter of shame, to be the author and inventer of calumnies and reproaches against others; for, Pilate declines this, and fastens it upon the Jewes, thine own nation, and the chief Priests have delivered thee unto me. 3. Such is the iniquitie and corruption of time, that hardly shall the most injust aspersion be cast on any, but it will leave some impression of guilt, at least with some; Therefore, albeit Pilate knew the Jewes accusation to be frivolous, and of envy, yet it gives him occasion to suspect some quarrel, which causeth to enquire, What hast thou done? 4. Not only hath Christ, as God, an universal Kingdome of power and providence, even over the highest of men, Dan. 2.21. 1 Tim. 6.15. Prov. 8.15, 16. But, as Mediatour, he hath a donative Kingdome in and over his Church, to the preservation and propagation whereof, his Kingdome of power is subservient, Matth. 28.18, 19. for, so is here imported, that even in his state of exinanition, he hath a Kingdome, my Kingdome. 5. It is no strange thing to see truth so misrepresented as may stumble many, which yet being heard and cleared, will offend none; for, whereas this truth, that he is a King, was so represented as might offend Pilate, Christ lets him see that this needed not at all stumble him. 6. Albeit Christs Kingdome be in the world, yet it is not of the world; Not only in respect of the subjects, who ought not to be of the world, but chiefly, in opposition to worldly Kingdomes; The benefits thereof not being earthly, Rom. 14.17. it being managed in a spiritual way, and with spiritual weapons, 2 Cor. 10.4. and coming without external pomp and observation, like unto the Kingdomes of the world, Luk. 17.20, 21. for, so much is imported in this assertion, my Kingdome is not of this world, whereby he removeth all cause of fear in Pilate. 7. It is the property of Christs subjects and servants, to be affectionate to their Lord and Master, and to be ready to do whatsoever is lawful for the good of his Kingdome; for, so is imported in that his servants would fight, if it had been warrantable. And hereof all made offer, and Peter gave a rash proofe, as we heard on v. 10. 8. It is an evidence that Christs Kingdome is spiritual, that it is carried on not by force of armes, as worldly Kingdomes are, but by spiritual means; Therefore, doth Christ confirme his assertion (not by Scripture, which Pilate knew not, but) by that known instance, If my Kingdome were of this world, then would my servants fight, that I should not be delivered to the Jewes. Whereas private men aspiring to a worldly Kingdome, do use violence and force of armes, he had prohibited his disciples to fight in his defence in the Garden. This is not to be understood, as if Christ disallowed that they to whom he hath given the sword, should defend his Kingdome therewith; for, if Magistrates, even as Magistrates, should be nursing Parents to the Church, and ought to kisse the Son, as the Scriptures do record, then certainly they may and should employ their power as Magistrates, for removing of Idolatry, and setting up the true worship of God, and for defending thereof against violence. But Christs purpose and scope in this may be fully taken up in these. 1. Christ in his present state of humiliation, came into the world, not to get visible powers on his side, but to abase himselfe and suffer, Matth. 20.28. And to this the words in the text relate, while it is said, they did not fight, that I should not be delivered to the Jewes. But in his state of exaltation, he hath given, and will give more ample proofes of his power, even in crushing Kings and Potentates, who oppose him and his Kingdome, Psal. 2.9, 10, 12. and 110.5, 6. (which is sometime brought to passe by warre) and in employing the Kings of the earth to hate the whore and burn her with fire, Rev. 17.16. 2. Christ by hindering his servants to fight, who were but private men as to any civil power and officers in his Church; hath taught; That private men are not warranted to draw the sword, were it even in defence of Religion, but they ought to maintain it by suffering, when called to that extremity. And, That the sword is not the weapon put in Churchmens hands for the defence of Religion. 3. By this inhibition also, as it relates to Pilates apprehensions, we are taught, That it is not lawful for professours of Religion to take up armes for this end, that they may, under pretext of Religion, set up any such Kingdome as Pilate might apprehend, to the prejudice of the lawful Magistrate; But it is the will of Christ, That they enjoy their power and dignity (they allowing Christ the exercise of his spiritual Kingdome) That Religion commend it selfe by loyalty to authority, and by avoiding of sedition; and, That Religion or Saintship be no sufficient ground to warrant men to entitle themselves to any power in the State, to which they have no lawful calling; but rather, That it teach them to keep and adorne their stations. 4. Whatever case may warrant fighting in defence of Religion, yet the influence thereof is but very accidental, as to this great end of promoting the spiritual Kingdome of Christ; for, not only did the Gospel overspread much of the world, by the preaching and sufferings of professours, before Magistrates did befriend it; but even their power, when it is employed, can but reach to set up the outward exercise of Religion, and to the repelling of external force, but can, its alone, do nothing to the conscience, or to the keeping out of Satan, which is effectuate only by Christs Spirit accompanying and blessing his own spiritual weapons. Doct. 9. Mens practice is the clearest proofe of their way and inclinations, whereby men ought in charity to judge of them, unlesse they have strong evidences to the contrary: Therefore upon this, that his servants did not fight, Christ clearly inferreth, But now is my Kingdome not from hence.