But it is your custom
The word "custom" here refers to a practice or tradition that had become established among the Jewish people. The Greek word used is "ἔθος" (ethos), which implies a habitual practice or a norm. Historically, this custom of releasing a prisoner during Passover is not documented outside the Gospels, but it reflects the Roman practice of placating subjugated peoples by granting them certain privileges. This custom underscores the tension between Roman authority and Jewish tradition, highlighting the political and social dynamics at play during Jesus' trial.

that I release to you
The act of releasing a prisoner was a gesture of goodwill, a political maneuver by the Roman authorities to maintain peace and order during the volatile time of Passover. The Greek word "ἀπολύω" (apolyō) means to set free or release, indicating a formal act of liberation. This phrase emphasizes the power dynamics, with Pilate holding the authority to grant freedom, yet ironically, he is unable to recognize the true freedom that Jesus offers.

one prisoner
The mention of "one prisoner" highlights the singular focus of the crowd's choice, which becomes a pivotal moment in the Passion narrative. The choice between Jesus and Barabbas symbolizes the broader spiritual choice between the way of Christ and the way of the world. This decision reflects the human tendency to choose immediate, tangible solutions over spiritual truth and redemption.

at the Passover
Passover, or "Πάσχα" (Pascha) in Greek, is a significant Jewish festival commemorating the Israelites' liberation from Egyptian slavery. The timing of this event is crucial, as it parallels the liberation theme with Jesus' impending sacrifice. The Passover context underscores Jesus as the ultimate Passover Lamb, whose sacrifice brings true deliverance from sin and death.

So do you want me to release to you
Pilate's question is both rhetorical and probing, reflecting his attempt to navigate the political and social pressures he faces. The Greek construction here suggests a sense of offering or presenting a choice. Pilate's question reveals his ambivalence and the moral dilemma he faces, caught between justice and expediency.

the King of the Jews?
This title, "King of the Jews," is laden with irony and prophetic significance. In Greek, "βασιλεὺς τῶν Ἰουδαίων" (basileus tōn Ioudaiōn) is both a political charge and a profound truth. Pilate uses it mockingly, yet it affirms Jesus' true identity and mission. This title points to the fulfillment of Old Testament prophecies regarding the Messiah, who would reign not just over Israel, but over all creation. The phrase challenges the hearers to recognize Jesus' kingship, which transcends earthly power and authority.

(39) At the Passover.--Comp. Excursus F: The Day of the Crucifixion of our Lord.

The King of the Jews.--These words are of course said in mockery, but not at Jesus who was still in the palace. They seem to mean, "This is your king; Such is your national subjection, that He is bound in the Praetorium of the Roman governor. Shall I release Him unto you?"

Verses 39, 40. - (c) [Without the Praetorium.] The Roman trial continued without the Praetorium, where Pilate declared Christ innocent, and made another effort to save him. The Barabbas-proposal. Before the scene which John here introduces with a but - as though it followed immediately upon the utterance of a verdict of acquittal - Luke tells us that casual reference was made to the circumstance that Jesus was a Galilaean, and was in Herod's jurisdiction. Eager to quit himself' of a troublesome presence and business, Pilate caught at the expedient of sending Jesus at once to the court of Herod (Luke 23:6-12). This issuing in no result except in fresh and hideous mockery of the King of kings, and in a renewed protestation of his innocence and harmlessness, so far as the Roman Pilate or the Herodian tetrarch could discover, Pilate offered to scourge the Son of God, and release him. The utter meanness and cowardice of his offer to add ignominious pain and insult to the brutal mockeries of Herod and his soldiers, brands Pilate with eternal shame. As soon as the word "release" broke upon their ears, there was a reminder from the people that Pilate should follow at the feast the custom for some time in vogue, of releasing a prisoner. Now, there was a notorious criminal, who had stirred up a bloody insurrection in the city, one which had resulted in murder. He may have been popular among the vehement anti-imperial party for some seditious proceedings against constituted authorities; he may, in fact, really have been guilty of the very charge brought wickedly against the holy Jesus. This is only conjecture. But there he stood - Barabbas, and, according to some manuscripts, "Jesus" also by name, "Son of the Father," but a violent man, a λῃστής, statue with crime, whether he were a Gaulonite or not. The notion of releasing Barabbas, in accordance with a time honored custom, did, according to Luke, originate first of all with some of the people; and this apparent difference between the synoptic narrative and John's is represented and referred to in this Gospel by the introduction of a πάλιν (Ver. 40). For although John does not mention the first attempt to secure the safety of Barabbas, he implied that the infernal shout, "Not this Man, but Barabbas!" had already burst upon his ears, and was repeated so soon as Pilate had exclaimed, as John briefly reports, Ye have a custom, that I should release unto you one at the Passover (or, κατὰ δὲ ἑορτήν, Mark 15:6). We know nothing of the origin of this "custom," nor is it elsewhere referred to. The two classes into which critics are divided about the "day of our Lord's death," here take opposite views as to the meaning of the phrase, ἐν τῷ πάσχα. The one class press the fact that the Paschal meal must be over, and that this must have been the first day of unleavened bread, in order to justify this expression; the other critics urge that since the feast had not commenced, Pilate was prepared to grant release in time for Barabbas to take his place with his friends in all the national ceremonies. The phrase, according to Meyer and others, is so indefinite that it may most certainly belong to both the 14th and 15th days of Nisan, and no conclusive argument can, from its use, be drawn in favor of either day. Will ye therefore that I release unto you the King of the Jews? Again therefore they cried all, Not this Man, but Barabbas! Now Barabbas was a robber. Possibly Pilate wished to find out whether among the ὄχλος there were any sympathizers with Jesus, who might be gratified at the expense of the hated priests; for he "knew that by reason of envy they had delivered up Jesus to him." He wished to set the multitude and the priesthood at variance, and to save Jesus through their mutual recriminations. He would have made a diversion in favor of his Prisoner. He adroitly suspected that some of the surging crowd might have been the friends or accomplices of Jesus, and he would have been gratified to free himself from the responsibility of slaying an innocent man. The phraseology of Mark suggests that Pilate would have been justified in such a conjecture, for a momentary pause occurred. There were some symptoms of wavering in the crowd. But the suggestions of the chief priests passed to the people. Matthew (Matthew 27:20) says, "The chief priests and elders persuaded (ἔπεισαν) the multitudes that they should demand Barabbas, and destroy Jesus." They needed some persuasion, then: but, alas! they yielded to it. Mark (Mark 15:11) is still more explicit: "The chief priests stirred up the people(ἀνέσεισαν), in order that he might release Barabbas unto them." The double phrase sets forth, in vivid touches, the eager circulation to and fro among the crowds of the hot- headed and malignant priests and elders, who thus secured, not without some difficulty, a popular confirmation of their malignant scheme. "NOT THIS MAN, BUT BARABBAS!" was the repeated cry of a stupefied crowd. The memory of all the gracious words and life-giving actions of Jesus did not subdue the raging passion of their lust; they could neither see with their eyes, nor hear with their ears, nor understand with their hearts. The light that was in them was darkened. They preferred that a murderer should be granted to them. "Not this Man, but Barabbas!" is their verdict. Human power and popular feeling and corporate conscience reached the bottomless abyss of degradation. Jerusalem that killed the prophets would have none of him. Even human nature itself must bear the shame which by this cry for vengeance against goodness was branded upon its brow for ever. Through this daemonic hatred of the noblest and the best, manifested by the world, the world is itself condemned. "Who is he," said John afterwards, "that overcometh the world? Even he who believeth that Jesus is the Son of God." The world has made its Sesostris, its Tiberius, its Nero, its Antinous, into sons of God; the world has ever cried, "Not this Man" - not Jesus of Nazareth - but "Jesus Barabbas is son of God." It will find out its mistake too late. The synoptic narrative (Matthew 27:19-23; Mark 15:12-14; Luke 23:20-23) had already made the Church familiar with other details more or less connected with this incident, and which preceded the final sentence. John, who followed his Master as closely as possible, was acquainted with some interesting facts, full of suggestion, which throw additional light upon the conduct of Pilate, and bring forth some sublime traits in the character and bearing of our Lord. From the synoptists we learn that Pilate struggled for some considerable time to get his own way, and he remonstrated repeatedly with the people concerning their choice of Barabbas, the murderer and brigand, and their refusal to recall their malignant deliverance of Jesus to him as a malefactor. The bare idea that this gentle, silent, magnanimous Sufferer, bereft of his friends, mocked by Herod, deserted by his disciples, should have the faintest shadow of a claim to sovereignty in the only sense in which Pilate could understand such an idea, revolted his common sense. The message from his wife (Matthew 27:19) had furthermore excited his semi-superstitious fears, and he maundered in a feeble fashion, "What shall I do with Jesus that is called Christ?" -"with him whom ye say is (accused of being) King of the Jews?" and for the first time the ominous and terrible cry is returned, "CRUCIFY HIM!" They do not ask that he be speared or beheaded, or treated like a convicted aspirant or usurper; nay, they will not be pacified until the doom of a common malefactor, the shameful death of a criminal slave, is meted out to him. Pilate is amazed, and even horrified, by the intensity of their spite and the cruelty of their hatred. Once and again Pilate said, "Why, what evil has he done? I found in him no proved occasion of any kind of death." The tumult was rising every moment, and Pilate would have been glad to compromise the matter by sending Barabbas to the cross; and before he took the course dictated by the angry mob, he washed his hands in a basin of water, and proclaimed the fact that he had, and would take, no responsibility for the judicial murder to which they would hound him. "I am guiltless of the blood of this Man: see you to it" (Matthew 27:24, 25). Many commentators refer this proceeding of Pilate to the moment when he finally uttered the cursed verdict: Ibis ad crucem. Matthew's account is much more concise at this point than John's. Heathen writers had repeatedly scoffed at the notion of water washing away the guilt of blood. We can hardly suppose that Pilate meant more than a disdainful repudiation of any sympathy with the infuriated crowd (see Steinmeyer). This act, instead of appeasing, served to madden the fury of the populace, who shouted in bitter earnest, "His blood be upon us, and upon our children" -a sentence of their own, which rankled in their memories, and came back a few months afterwards with grim earnestness (Acts 5:28). "Then," says St. Matthew, "Pilate released Barabbas to them." To do this, the governor would return to the Praetorinm, and Jesus was thus once more face to face with him. Probably the gorgeous robe which Herod had thrown over his fettered limbs had been taken from him; and then Pilate, bewildered, weak, with some ulterior motive of staving off the madness of the Jews, and satiating their inhuman thirst for blood, adopted another expedient.

Parallel Commentaries ...

But
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

it is
ἔστιν (estin)
Verb - Present Indicative Active - 3rd 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.

your
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

custom
συνήθεια (synētheia)
Noun - Nominative Feminine Singular
Strong's 4914: A custom, habit, practice. From a compound of sun and ethos; mutual habituation, i.e. Usage.

that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

I release
ἀπολύσω (apolysō)
Verb - Aorist Subjunctive Active - 1st Person Singular
Strong's 630: From apo and luo; to free fully, i.e. relieve, release, dismiss, or let die, pardon or divorce.

to you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

one [prisoner]
ἕνα (hena)
Adjective - Accusative Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

at
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

the
τῷ (tō)
Article - Dative 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.

Passover.
πάσχα (pascha)
Noun - Dative Neuter Singular
Strong's 3957: The feast of Passover, the Passover lamb. Of Chaldee origin; the Passover.

So then,
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

do you want
βούλεσθε (boulesthe)
Verb - Present Indicative Middle or Passive - 2nd Person Plural
Strong's 1014: To will, intend, desire, wish. Middle voice of a primary verb; to 'will, ' i.e. be willing.

me to release
ἀπολύσω (apolysō)
Verb - Aorist Subjunctive Active - 1st Person Singular
Strong's 630: From apo and luo; to free fully, i.e. relieve, release, dismiss, or let die, pardon or divorce.

to you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

the
τὸν (ton)
Article - Accusative 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
Βασιλέα (Basilea)
Noun - Accusative 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.


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NT Gospels: John 18:39 But you have a custom that (Jhn Jo Jn)