Pilate went back into the Praetorium
The Praetorium was the official residence of the Roman governor in Jerusalem, likely located in the Antonia Fortress. This setting underscores the Roman authority over Judea and the political tension of the time. Pilate's return to the Praetorium indicates a private setting for the interrogation, away from the Jewish leaders who had brought Jesus to him.

summoned Jesus
Pilate's summoning of Jesus highlights the Roman legal process and Pilate's role as the judge. This act of summoning also fulfills the prophecy of Isaiah 53:7, where the Messiah is described as being led like a lamb to the slaughter, emphasizing Jesus' submission to the authorities.

and asked Him,
Pilate's questioning reflects the Roman concern with political stability. The question is not theological but political, as any claim to kingship could be seen as a threat to Roman rule. This interrogation is part of the fulfillment of Jesus' prediction in Matthew 20:18-19, where He foretold His delivery to the Gentiles.

“Are You the King of the Jews?”
This question addresses the central accusation against Jesus, as claiming to be a king could be seen as insurrection against Caesar. The title "King of the Jews" is significant, as it connects to Old Testament prophecies about the Messiah, such as in Zechariah 9:9. It also foreshadows the inscription placed on the cross (John 19:19). Jesus' kingship is spiritual rather than political, aligning with His earlier teachings about the Kingdom of God.

1. Pontius Pilate
The Roman governor of Judea, who held the authority to judge Jesus. His role is crucial as he represents the Roman political power and the legal system of the time.

2. Jesus Christ
The central figure of Christianity, who is being questioned about His identity and mission. His response to Pilate's question is pivotal in understanding His kingship and the nature of His kingdom.

3. The Praetorium
The official residence of the Roman governor, where Jesus was taken for trial. It symbolizes the intersection of earthly authority and divine purpose.

4. The Jewish Leaders
Although not directly mentioned in this verse, they are the ones who brought Jesus to Pilate, seeking His execution. Their actions reflect the tension between Jesus' teachings and the established religious order.

5. The Question of Kingship
Pilate's question addresses the political implications of Jesus' claim to be a king, which is central to the charges against Him.Understanding Jesus' Kingship
Jesus' kingship is spiritual and eternal, not limited to earthly political systems. Believers are called to recognize His authority in their lives.

The Nature of Truth
Pilate's question sets the stage for a deeper exploration of truth, which Jesus embodies. Christians are encouraged to seek and live by the truth found in Christ.

Courage in Confession
Jesus' response to Pilate serves as a model for believers to boldly confess their faith, even in the face of opposition or misunderstanding.

The Role of Authority
Pilate's interaction with Jesus reminds us of the limitations of human authority and the ultimate sovereignty of God. Believers should respect earthly authorities while prioritizing their allegiance to Christ.

The Fulfillment of Prophecy
Jesus' trial and the events surrounding it fulfill Old Testament prophecies, reinforcing the reliability of Scripture and God's redemptive plan.(33) Then Pilate entered into the judgment hall again, and called Jesus.--Better, Pilate therefore entered into the Pr?torium (or palace) again, and called Jesus. (Comp. John 18:28.) This was practically a private investigation, for the Jews could not enter the palace (John 18:28). (Comp. John 19:13.)

Art thou the King of the Jews?--Comp. Note on Matthew 27:11; Luke 23:2-3. Pilate, of course, knew of the charge brought against Him when he gave permission for the Roman cohort to apprehend Him. . . .

Verses 33-38. - (b) [Within the Praetorium.] Christ's admission that he was a .King, but that his kingdom was not of this world. Verses 33, 34. - Pilate therefore entered again into the Praetorium, out of direct hearing of the vociferous crowd, where Jesus and John himself had remained under supervision of the officers of the court, and called - summoned -Jesus to his side, and said to him that of which the mob outside formed an imperfect idea. The account of John throws much light on the inference which Pilate drew from the reply of Jesus, as given in Ver. 38 and in Luke 23:4. To the loud accusations and bitter charges of "the chief priests and elders" (Matthew 27:11, 12; Mark 15:3, 4) brought in the presence of Pilate, Christ answered nothing. His solemn and accusing silence caused the governor to marvel greatly (see both Matthew 27:14 and Mark 15:5). He marveled not only at the silence of the Lord, but at that silence after he, Pilate, had received from him so explicit a statement as to the nature of his own kingdom. An explanation of the motive of Pilate, and of his entire manner upon this occasion, is to be found in the private interview between our Lord and the Roman governor within the Praetorium. It is unnecessary (with many) to see in Pilate an "almost persuaded" believer in the claims of Jesus, who yet was warring with his better judgment, and apostatizing from a nascent faith. He appears rather as the Roman man of the world, who has never learned to rule his policy by any notions of righteousness and truth, and is utterly unable to appreciate the spiritual claims of this Nazarene; yet he was shrewd enough to see that, so far as Roman authority was concerned, this Prisoner was utterly harmless. His question was, Art thou the King of the Jews? Of course, he expected at first a negative reply. Should this abused and rejected, this bound and bleeding Sufferer, with no apparent followers around him, actually betrayed by one of his intimate friends, deserted by the rest, and hounded to death by the fierce cries of Pharisee and Sadducee, chief priest and elder, answer in the affirmative, it might easily suggest itself to Pilate that he must be under some futile hallucination. It has been said that the question might have been answered right off in the affirmative or in the negative, according as the term "King of the Jews" was understood. If what Pilate meant was a popular titular leader, imperator of Jewish levies, one prepared for the career of Judas of Galilee, or Herod the Idumaean, or for that of Barchochab in after times, - nothing could seem to be less likely or more patently repudiated by the facts; moreover, from our Lord himself, who had always refused a quasi-royal dignity (John 6:15), it would have required an emphatic negative. Pilate knew no other way of interpreting the phrase. If the term meant the true "King of Israel," the Messiah anticipated by prophecy and psalm, the King of all kings and Lord of lords, the Ruler of hearts, who would draw all men to him, and east out and vanquish the prince of this world, then the "crown" was his, and he could not deny it; but before this assertion was made in the hearing of the multitude, our Lord would draw from Pilate the sense in which he used the words. He does not say to him, Σὺ λέγεις, "Thou sayest" -a reply given verbatim by all the synoptists, and referring to a second demand made in the presence of the multitude - but he put a counter-question, Sayest thou this thing, askest thou this question, from thyself? - from thy knowledge of the hopes kindled by the ancient books, or from comparing my words with my appearance, or from any judgments thou hast formed a priori? (so Godet, Neander, Olshausen, and Ewald). Thus Jesus was not so much informing Pilate of the distinction between the two kingships, as claiming qua Prisoner at the bar the source of the accusation. "Have I put forth any claim of this kind, which thou as the chief magistrate of this Roman province hast any legal cognizance of?" It was not, as Hengstenberg and Westcott suggest, an appeal to the man rather than to the governor, to the conscience of Pilate rather than to the forms of the tribunal; but (Meyer), with the intrepid consciousness of perfect innocence of the political crime, our Lord asks for the formal declaration of the charge brought against him. Or did others tell it thee concerning me? Alford, Lange, Schaff, etc., all agree with Godet in supposing that Christ was discriminating between the theocratic and the political use of the great phrase. It is obvious that he did rise from the latter to the former in the following verses, but it is difficult to find the distinction in this alternative question. "Did others (not thine own police or observation) - did the Jews, in fact, bring thee this charge against me? Nay, did they not? Is it not entirely due to this outbreak of hostility to my teaching that they have chosen thus to impeach me before thee - to deliver me to thee?" Therefore, first of all, Christ repudiated the charge, in the only sense in which it could have conveyed any colorable idea to the mind of Pilate.

Parallel Commentaries ...


Pilate
Πιλᾶτος (Pilatos)
Noun - Nominative Masculine Singular
Strong's 4091: Pilate. Of Latin origin; close-pressed, i.e. Firm; Pilatus, a Roman.

went
Εἰσῆλθεν (Eisēlthen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

back
πάλιν (palin)
Adverb
Strong's 3825: Probably from the same as pale; anew, i.e. back, once more, or furthermore or on the other hand.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Praetorium,
πραιτώριον (praitōrion)
Noun - Accusative Neuter Singular
Strong's 4232: Of Latin origin; the praetorium or governor's courtroom.

summoned
ἐφώνησεν (ephōnēsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 5455: From phone; to emit a sound; by implication, to address in words or by name, also in imitation.

Jesus,
Ἰησοῦν (Iēsoun)
Noun - Accusative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

asked
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

Him,
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“Are
εἶ (ei)
Verb - Present Indicative Active - 2nd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

You
Σὺ (Sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

King
Βασιλεὺς (Basileus)
Noun - Nominative Masculine Singular
Strong's 935: A king, ruler, but in some passages clearly to be translated: emperor. Probably from basis; a sovereign.

of the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Jews?”
Ἰουδαίων (Ioudaiōn)
Adjective - Genitive Masculine Plural
Strong's 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.


John 18:33 NIV
John 18:33 NLT
John 18:33 ESV
John 18:33 NASB
John 18:33 KJV

John 18:33 BibleApps.com
John 18:33 Biblia Paralela
John 18:33 Chinese Bible
John 18:33 French Bible
John 18:33 Catholic Bible

NT Gospels: John 18:33 Pilate therefore entered again into the Praetorium (Jhn Jo Jn)