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Author Topic: My kingdom is not of this world
Chaplain Bob
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He said His kingdom is not OF this world. He did not say it wasn't IN this world.

Haven't you asked this in another thread?

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In His Service,
Bob Allen

Posts: 209 | From: Checotah, Oklahoma | Registered: Aug 2005  |  IP: Logged | Report this post to a Moderator
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John 18:36
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 here.

What did Jesus mean by My kingdom is not of this world?

We Christians are in the world and in every nation whosoever believes is part of His church. What did Jesus therefore mean by saying My kingdom is not of this world?


++++++++++++++++++++++++++++++++++++++++++++++++++

John 18:
29: Pilate then went out unto them, and said, What accusation bring ye against this man?
30: They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee.
31: Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death:
32: That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.
33: Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?
34: Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?
35: Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?

36: 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.

37: Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice.
38: 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 in him no fault at all.




John 18:28-40. JESUS BEFORE PILATE.

Note.--Our Evangelist, having given the interview with Annas, omitted by the other Evangelists, here omits the trial and condemnation before Caiaphas, which the others had recorded. [The notes broken off there at Mark 14:54 are here concluded].

Mark 14:53-65: Mark 14:61:
The high priest asked Him, Art Thou the Christ, the Son of the blessed?--Matthew says the high priest put Him upon solemn oath, saying, "I adjure Thee by the living God that Thou tell us whether Thou be the Christ, the Son of God" (Matthew 26:63). This rendered an answer by our Lord legally necessary (Leviticus 5:1). Accordingly, Mark 14:62:
Jesus said, I am--"Thou hast said" (Matthew 26:64). In Luke 22:67,68, some other words are given, "If I tell you, ye will not believe; and if I also ask you, ye will not answer Me, nor let Me go." This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the prejudgment of His case and the unfairness of their mode of procedure.
and ye shall see the Son of man, &c.--This concluding part of our Lord's answer is given somewhat more fully by Matthew and Luke. "Nevertheless I say unto you, Hereafter [rather, 'From henceforth'] shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Matthew 26:64, Luke 22:69).--that is, I know the scorn with which ye are ready to meet such an avowal: To your eyes, which are but eyes of flesh, there stands at this bar only a mortal like yourselves, and He at the mercy of the ecclesiastical and civil authorities: "Nevertheless," a day is coming when ye shall see another sight: Those eyes, which now gaze on Me with proud disdain, shall see this very prisoner at the right hand of the Majesty on high, and coming in the clouds of heaven: Then shall the judged One be revealed as the Judge, and His judges in this chamber appear at His august tribunal; then shall the unrighteous judges be impartially judged; and while they are wishing that they had never been born, He for whom they now watch as their Victim shall be greeted with the hallelujahs of heaven, and the welcome of Him that sitteth upon the throne! Mark 14:63,64:
Then the high priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy--"of his own mouth" (Luke 22:71); an affectation of religious horror.
What think ye?--"Say, what verdict would ye pronounce."
They all condemned Him to be guilty of death--of a capital crime. (See Leviticus 24:16). Mark 14:65:
And some began to spit on Him--"Then did they spit in His face" (Matthew 26:67). See Isaiah 50:6.
And to cover His face, and to buffet Him, and to say unto Him, Prophesy--or, "divine," "unto us, Thou Christ, who is he that smote Thee?" The sarcasm in styling Him the Christ, and as such demanding of Him the perpetrator of the blows inflicted upon Him, was in them as infamous as to Him it was stinging.
and the servants did strike him with the palms of their hands--"And many other things blasphemously spake they against him" (Luke 22:65). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that black occasion.

28. Then led they Jesus from Caiaphas to the hall of judgment--but not till "in the morning the chief priests held a consultation with the elders and scribes and the whole council against Him to put Him to death, and bound Him" (Matthew 27:1; and word here rendered "hall of judgment" is from the Latin, and denotes "the palace of the governor of a Roman province."
they themselves went not into the judgment hall lest they should be defiled--by contact with ceremonially unclean Gentiles.
but that they might eat the passover--If this refer to the principal part of the festival, the eating of the lamb, the question is, how our Lord and His disciples came to eat it the night before; and, as it was an evening meal, how ceremonial defilement contracted in the morning would unfit them for partaking of it, as after six o'clock it was reckoned a new day. These are questions which have occasioned immense research and learned treatises. But as the usages of the Jews appear to have somewhat varied at different times, and our present knowledge of them is not sufficient to clear up all difficulties, they are among the not very important questions which probably will never be entirely solved.

29-32. Pilate went out to them, and said, What accusation bring ye against this man?--State your charge.

30. If he were not a malefactor, we would not have delivered him up unto thee--They were conscious they had no case of which Pilate could take cognizance, and therefore insinuate that they had already found Him worthy of death by their own law; but not having the power, under the Roman government, to carry their sentence into execution, they had come merely for his sanction.

32. That the saying . . . might be fulfilled which he spake, signifying what death he should die--that is, by crucifixion (John 12:32,33, Matthew 20:19); which being a Roman mode of execution, could only be carried into effect by order of the governor. (The Jewish mode in such cases as this was by stoning).

33-38. Pilate . . . called Jesus, and said . . . Art thou the King of the Jews?--In Luke 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.

34. Jesus answered . . . Sayest thou this of thyself, or did others tell it thee of me?--an important question for our Lord's case, to bring out whether the word "King" were meant in a political sense, with which Pilate had a right to deal, or whether he were merely put up to it by His accusers, who had no claims to charge Him but such as were of a purely religious nature, with which Pilate had nothing to do.

35. Pilate answered, Am I a Jew? Thine own nation and the chief priests delivered thee to me: What hast thou done?--that is, "Jewish questions I neither understand nor meddle with; but Thou art here on a charge which, though it seems only Jewish, may yet involve treasonable matter: As they state it, I cannot decide the point; tell me, then, what procedure of Thine has brought Thee into this position." In modern phrase, Pilate's object in this question was merely to determine the relevancy of the charge.

36. Jesus answered, My kingdom is not of this world--He does not say "not over," but "not of this world"--that is, in its origin and nature; therefore "no such kingdom as need give thee or thy master the least alarm."
if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews--"A very convincing argument; for if His servants did not fight to prevent their King from being delivered up to His enemies, much less would they use force for the establishment of His kingdom" [WEBSTER and WILKINSON].
but now--but the fact is.
is my kingdom not from hence--Our Lord only says whence His kingdom is not--first simply affirming it, next giving proof of it, then reaffirming it. 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).

37. Art thou a king then?--There was no sarcasm or disdain in this question (as THOLUCK, ALFORD, and others, allege), else our Lord's answer would have been different. Putting emphasis upon "thou," his question betrays a mixture of surprise and uneasiness, partly at the possibility of there being, after all, something dangerous under the claim, and partly from a certain awe which our Lord's demeanor probably struck into him.
Thou sayest that I am a king--It is even so.
To this end was I--"have I been."
born and for this cause came I--am I come.
into the world, that I may bear witness to the truth--His birth expresses His manhood; His coming into the world, His existence before assuming humanity: The truth, then, here affirmed, though Pilate would catch little of it, was that His Incarnation was expressly in order to the assumption of Royalty in our nature. Yet, instead of saying, He came to be a King, which is His meaning, He says He came to testify to the truth. Why this? Because, in such circumstances it required a noble courage not to flinch from His royal claims; and our Lord, conscious that He was putting forth that courage, gives a turn to His confession expressive of it. It is to this that Paul alludes, in those remarkable words to Timothy: "I charge thee before God, who quickeneth all things, and before Christ Jesus, who, in the presence of Pontius Pilate, witnessed the good confession" (1 Timothy 6:13). This one act of our Lord's life, His courageous witness-bearing before the governor, was selected as an encouraging example of the fidelity which Timothy ought to display. As the Lord (says OLSHAUSEN beautifully) owned Himself the Son of God before the most exalted theocratic council, so He confessed His regal dignity in presence of the representative of the highest political authority on earth.
Every one that is of the truth heareth my voice--Our Lord here not only affirms that His word had in it a self-evidencing, self-recommending power, but gently insinuated the true secret of the growth and grandeur of His kingdom--as A KINGDOM OF TRUTH, in its highest sense, into which all souls who have learned to live and count all things but loss for the truth are, by a most heavenly attraction, drawn as into their proper element; THE KING of whom Jesus is, fetching them in and ruling them by His captivating power over their hearts.

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A Servant of Christ,
Drew

1 Tim. 3:
16: And without controversy great is the mystery of godliness: God was manifest in the flesh..

Posts: 3978 | From: Council Grove, KS USA | Registered: Jun 2002  |  IP: Logged | Report this post to a Moderator
BORN AGAIN
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John 18:36
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 here.

What did Jesus mean by My kingdom is not of this world?

We Christians are in the world and in every nation whosoever believes is part of His church. What did Jesus therefore mean by saying My kingdom is not of this world?

God bless, [Cross] BORN AGAIN

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