(37) Art thou a king then?--The sentence is both a question and an inference from the word "kingdom" of the previous verse. There is a strong emphasis, and it may be sarcasm, expressed in the pronoun, "Does it not follow then that Thou art a king?"

Thou sayest that I am a king.--Or, perhaps, Thou sayest; for I am a king. (Comp. Matthew 26:25.)

To this end was I born, and for this cause came I into the world.--Better, Unto this end have I been born, and unto this end am I come unto the world. Our translators have rendered the same Greek words by different English words--"To this end," "for this cause," intending probably that the first phrase should be understood of the words which precede, and the second of those which follow: "To this end (that I may be a king) was I born, and for this (that I may bear witness unto the truth) came I into the world." Had this been the meaning, it would have been almost certainly expressed by the usual distinction in Greek; and in the absence of any such distinction, the natural interpretation is, "To be king have I been born, and to be a king came I into the world, in order that I may bear witness unto the truth." The birth and the entrance into the world both refer to the Incarnation, but make emphatic the thought that the birth in time of Him who existed with the Father before all time, was the manifestation in the world of Him who came forth from the Father. This thought of "coming into the world" is frequent in St. John. (Comp. especially John 10:36; John 16:28.)

That I should bear witness unto the truth.--Comp. Note on John 1:8. He has indeed a kingdom, and He came into the world to be a king; but His rule is that of the majesty of Truth, and His kingdom is to be established by His witness of the eternal truth which He had known with His Father, and which He alone could declare to man. (Comp. Notes on John 1:18; John 16:13.) He came to be a witness--a martyr--to the truth, and to send forth others to be witnesses and martyrs to the same truth, through the Holy Spirit, who should guide them into all truth. Such was His kingdom; such the power by which it was to rule. It was not of this world: it possessed neither land nor treasury, neither senate nor legions, neither consuls nor procurators; but it was to extend its sceptre over all the kingdoms of the earth.

Every one that is of the truth heareth my voice.--He has spoken of His kingdom. Who are its subjects, and what its power over them? Every one is included who, following the light which God has placed in his soul, comes to "the true Light which lighteth every man;" who, made in the image of God, and with capacities for knowing God, seeks truly to know Him; every one who, in an honest and true heart, is of the truth, and-therefore hears the voice of Him who is the Truth. The thought is familiar to us from the earlier chapters of the Gospel. (Comp. e.g., John 3:21; John 7:17; John 8:47; John 10:16.)

Verse 37. - Pilate therefore said to him, Art thou a King then? The precise mean-lug of this exclamation depends on the accentuation of ουκουν - whether it be οὐκοῦν equivalent to igitur, "therefore:" "Therefore on your own showing you are a King!" or whether οὔκουν be the form; then it would have the force of nonne igitur? expecting an affirmative response. It is an ἅπαξ λεγόμενον in the New Testament, but it generally implies an inference and a question expecting agreement with the questioner. Here Pilate flashes out with haughty rebuke. He had satisfied himself that Jesus was no political rival; hut, in wonderment and scorn, he would sound a little deeper the mystery of the kingly claim. It is not a judicial inquiry, but a burst of ironical surprise: So then, after all, thou art a King, even then? wavering between positive and negative reply. Hengstenberg sees neither irony nor scorn in the obsess, but a certain amount of disturbed equanimity. Jesus answered, Thou sayest it, that I am a King. This mode of affirmation is not found in classical Greek or the LXX., but occurs in the New Testament, and in the synoptists also it is given as the great answer of Jesus. Some have translated the ὅτι as "for" or "because," and added "well" and "rightly" to the λέγεις. Thus: Thou sayest well, for I am a King. Hengstenberg and Lampe separate this declaration from what follows, which they interpret exclusively of the prophetic office of Jesus: but the εἰς τοῦτο points backwards as well as forwards, and our Lord accepts that which he proceeds to explain as his royal functions. Westcott, however, says that Jesus neither accepts nor rejects the title of King, but simply reiterates Pilate's words, "Thou sayest that I am a King; I will proceed to explain what I mean by my royal mission." Seeing, however, that our Lord had already implicitly avowed his kingly state, it is far better to discern in the reply an acknowledgment of the inference which Pilate had scornfully drawn (see parallel method of answering the question, "Art thou the Son of God?" Luke 22:70, "Ye say that I am;" ὅτι ἐγώ εἰμι compared with Mark 14:62). This is the "good confession" to which St. Paul referred (1 Timothy 6:13). This is the assumption, before the tribunal of the whole world, that he was and would forever remain its true King. To this end have I been born. Γεγέννημαι is an important admission of his true humanity, which Keim and others are unwilling to find in the Fourth Gospel. And to this end have I come into the world. These words are not tautological. In the first clause he asserts his birth as a man, in the second he refers to the state of being which preceded his incarnation (cf. here John 16:28, note), out of which he came, and to which he is now returning. The being "born" of woman is one fact, the "coming into this world" is another which he makes antithetical to his return to the Father. Ἐλήλυθα, present perfect, being used instead of ἤλθον, and implies that his "coming is permanent in its effects, and not simply a past historic fact" (Westcott). In order that I might bear witness unto the truth. This is his supreme claim. There is an absolute reality. God's way of thinking about things is the closest approximation we can make to the concept of "truth per se." In this is comprehended all the reality of the Divine nature and character; all that the eternal God thinks concerning man and the laws which have been given him, and concerning the failure of man to realize God's idea of what he ought to have been; all the absolute fact, just as it really is, of man's peril and his prospects, the actual relations between body and spirit, between the individual and the community; all man's positive need of redemption; all the deep mystery of Christ's own Person and work. These constitute the mighty realm of things, beings, duties, and prospects, which we call truth. Jesus said he had been born and had come into the world in order to bear witness to truth. From John the Baptist's standpoint, that prophet bore witness concerning the light (John 1:7, 8), and, according to the range of his vision, he too (John 5:33) bore "witness to the truth" (i.e. so far as he knew it) of the Christ. Our Lord now solemnly declares that he himself came to bear witness to THE TRUTH in all its amplitude. Hengstenberg sees in these words simply a reference here to the prophetic office of Christ; but the next clause shows that our Lord is actually defining by this claim the extent of the kingdom that is "not from hence" or from this world as its origin. Every one that is of the truth heareth my voice. To "hear the voice" is to obey as a supreme authority (John 10:8, 16, 27), and the phrase shows how widely the thought ranges. Every mind open to the influence of truth, every one who is set against the unrealities of mere opinion or tradition, who derives life and joy from the realm of reality, every one who therefore knows how different he might be, how much he needs, who is "of God," as the Source and Beginning and Ground of all things. Compare here the remarkable parallel to this sentiment, John rift. 47; and also the words of the high-priestly prayer, "All thine are mine, and mine are thine," and "Those whom thou hast given me are thine; thine they were, and thou gavest them me." The same large embrace of human souls is conspicuous here, Every one that is of the truth heareth the voice of Christ, and will accept his authority as final and supreme. The sublime witness to the truth which he had been bearing, in this manifestation of the Name of the Father, would make the voice of Jesus the imperial and august authority for all who fell how much they needed truth. The Sanhedrists said that "truth is the seal of God," and they played upon the word אמת or "truth," by making it equivalent to the first and middle and last of all things, seeing that ת מ א, are the first, middle, and last of the letters of the alphabet

18:33-40 Art thou the King of the Jews? that King of the Jews who has been so long expected? Messiah the Prince; art thou he? Dost thou call thyself so, and wouldest thou be thought so? Christ answered this question with another; not for evasion, but that Pilate might consider what he did. He never took upon him any earthly power, never were any traitorous principles or practices laid to him. Christ gave an account of the nature of his kingdom. Its nature is not worldly; it is a kingdom within men, set up in their hearts and consciences; its riches spiritual, its power spiritual, and it glory within. Its supports are not worldly; its weapons are spiritual; it needed not, nor used, force to maintain and advance it, nor opposed any kingdom but that of sin and Satan. Its object and design are not worldly. When Christ said, I am the Truth, he said, in effect, I am a King. He conquers by the convincing evidence of truth; he rules by the commanding power of truth. The subjects of this kingdom are those that are of the truth. Pilate put a good question, he said, What is truth? When we search the Scriptures, and attend the ministry of the word, it must be with this inquiry, What is truth? and with this prayer, Lead me in thy truth; into all truth. But many put this question, who have not patience to preserve in their search after truth; or not humility enough to receive it. By this solemn declaration of Christ's innocence, it appears, that though the Lord Jesus was treated as the worst of evil-doers, he never deserved such treatment. But it unfolds the design of his death; that he died as a Sacrifice for our sins. Pilate was willing to please all sides; and was governed more by worldly wisdom than by the rules of justice. Sin is a robber, yet is foolishly chosen by many rather than Christ, who would truly enrich us. Let us endeavour to make our accusers ashamed as Christ did; and let us beware of crucifying Christ afresh.Pilate therefore said unto him,.... Upon this free and full declaration of Christ, concerning his kingly office, and the nature of his kingdom:

art thou a king then? or thou art a king then: for, from his having a kingdom, it might be very justly inferred that he was a king:

Jesus answered, thou sayest that I am a king; and which was very rightly said; and Christ by these words owns and confesses, that he was one: adding,

to this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. The end of Christ's being born, which was of a virgin, in a very miraculous manner, and of his coming into the world, which was by the assumption of human nature, among many other things, was to bear testimony to truth in general; to the whole Gospel, the word of truth, and every branch of it, which he brought with him, constantly preached in life, and confirmed by his death; and particularly to this truth, that he was a King, and had a kingdom in a spiritual sense:

everyone that is of the truth; that is of God, belongs to the sheep of Christ, knows the truth as it is in Jesus, and is on the side of truth, and stands by it:

heareth my voice; the voice of his Gospel; and that not only externally, but internally; so as to approve of it, rejoice at it, and distinguish it; and the voice of his commands, so as cheerfully to obey them from a principle of love to him.