John 18:39
But it is your custom that I release to you one prisoner at the Passover. So then, do you want me to release to you the King of the Jews?"
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.

Persons / Places / Events
1. Pontius Pilate
The Roman governor of Judea who presided over the trial of Jesus. He is depicted as a figure trying to navigate the political tensions between Roman authority and Jewish leadership.

2. Jesus Christ
Referred to here as "the King of the Jews," Jesus is the central figure of the New Testament, whose trial and crucifixion are pivotal events in Christian theology.

3. The Jewish Crowd
The group of people present at the trial, representing the Jewish populace who were given the choice to release a prisoner during Passover.

4. Passover
A significant Jewish festival commemorating the Israelites' exodus from Egypt. It is during this time that the custom of releasing a prisoner was observed.

5. Barabbas
Although not mentioned directly in this verse, Barabbas is the prisoner whom the crowd ultimately chooses to release instead of Jesus.
Teaching Points
Understanding Custom and Tradition
The custom of releasing a prisoner at Passover reflects the intersection of Roman and Jewish practices. Consider how traditions can influence decisions and the importance of discerning their impact on justice and truth.

The Irony of Choice
Pilate's offer to release "the King of the Jews" is laden with irony, as the true King is rejected in favor of a criminal. Reflect on how often humanity chooses wrongly, prioritizing immediate desires over eternal truths.

The Role of Authority
Pilate's struggle with the decision highlights the complexities of leadership and authority. Leaders must balance political pressures with moral integrity, a challenge that remains relevant today.

The Rejection of Jesus
The choice of Barabbas over Jesus symbolizes the broader rejection of Christ by the world. This serves as a reminder of the cost of discipleship and the call to stand firm in faith despite societal pressures.

The Fulfillment of Prophecy
This event fulfills Old Testament prophecies about the suffering Messiah. It encourages believers to trust in God's sovereign plan, even when circumstances seem unjust or confusing.
Bible Study Questions
1. How does the custom of releasing a prisoner at Passover reflect the cultural and political dynamics of the time, and what can we learn from this about the influence of tradition on justice?

2. In what ways does Pilate's question, "Do you want me to release to you the King of the Jews?" reveal the irony of the situation, and how can this irony be seen in contemporary choices between worldly desires and spiritual truths?

3. How does Pilate's handling of Jesus' trial challenge us to consider the responsibilities and pressures faced by those in positions of authority today?

4. Reflect on the crowd's choice of Barabbas over Jesus. What does this decision teach us about human nature and the tendency to reject what is truly good and righteous?

5. How does this passage connect to the broader account of Jesus' fulfillment of Old Testament prophecies, and how can this understanding strengthen our faith in God's sovereign plan?
Connections to Other Scriptures
Matthew 27:15-26
This passage provides a parallel account of the same event, offering additional details about Pilate's interaction with the crowd and the choice between Jesus and Barabbas.

Mark 15:6-15
Another synoptic account that highlights the custom of releasing a prisoner and the crowd's preference for Barabbas over Jesus.

Luke 23:13-25
Luke's account emphasizes Pilate's repeated attempts to release Jesus, underscoring the innocence of Jesus and the pressure from the crowd.

Acts 3:13-14
Peter's speech to the people of Israel, where he references the choice of Barabbas over Jesus, highlighting the rejection of the "Holy and Righteous One."
What is Truth?J.R. Thomson
People
Annas, Barabbas, Caiaphas, Jesus, Judas, Malchus, Peter, Pilate, Simon
Places
Jerusalem, Kidron, Nazareth
Topics
Custom, Desire, Free, Jews, Passover, Prisoner, Release, Release'the, Request, Someone, Wish
Dictionary of Bible Themes
John 18:39

     5286   custom

John 18:36-40

     2585   Christ, trial

John 18:38-40

     5349   injustice, examples
     7505   Jews, the

John 18:39-40

     5040   murder

Library
March 24 Evening
God hath called you unto his kingdom and glory.--I THES. 2:12. My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, . . . but now is my kingdom not from hence.--Expecting till his enemies be made his footstool. The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.--Thou hast made us unto our God kings and priests: and we shall reign on the earth.--I saw thrones, and they sat upon them, and
Anonymous—Daily Light on the Daily Path

November 23 Evening
My kingdom is not of this world.--JOHN 18:36. This man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; from henceforth expecting till his enemies may be made his footstool.--Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. He must reign, till he hath put all enemies under his feet. Thanks be to God, which giveth us the victory through our Lord Jesus Christ.--He raised him from the dead, and set
Anonymous—Daily Light on the Daily Path

Jesus Before Caiaphas
'And Simon Peter followed Jesus, and so did another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. Then saith the damsel that kept the door unto Peter, Art not thou also one of this Man's disciples? He saith, I am not. And the servants and officers stood there,
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Art Thou a King?
'Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this Man? They answered and said unto him, If He were not a malefactor, we would not have delivered Him up unto thee. Then said Pilate unto them, Take ye Him, and judge Him according to your law. The Jews therefore said unto him,
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Christ and his Captors
'As soon then as He had said unto them, I am He, they went backward, and fell to the ground. Then asked He them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am He: if therefore ye seek Me, let these go their way: That the saying might he fulfilled, which He spake, Of them which Thou gayest Me have I lost none.'--JOHN xviii. 6-9. This remarkable incident is narrated by John only. It fits in with the purpose which he himself tells us governed his selection
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Calvary: victory. Matthew 26:47-27:61. Mark 14: 43-15:47. Luke 22:47-23:56. John 18:1-19:42.
Yielding to Arrest: the betrayal--protecting the disciples--checking Peter's violence--the arrest--the disciples forsake Him--except two, John 18:15, 16. The Real Jewish Ruler: Annas the intriguer--an unrebuked insult--the case settled at once--before Caiaphas--difficulty in fixing a charge--the dramatic question and solemn answer--second condemnation--gross insults. Held Steady by Great Love: Peter gains entrance through John, John 18:16.--the stammering denial--the bolder--with oaths and
S. D. Gordon—Quiet Talks about Jesus

Kingship.
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.--John xviii. 37. Pilate asks Jesus if he is a king. The question is called forth by what the Lord had just said concerning his kingdom, closing with the statement that it was not of this world. He now answers Pilate that he is a king indeed, but shows him that his kingdom
George MacDonald—Unspoken Sermons

First Stage of Jewish Trial. Examination by Annas.
(Friday Before Dawn.) ^D John XVIII. 12-14, 19-23. ^d 12 So the band and the chief captain, and the officers of the Jews, seized Jesus and bound him, 13 and led him to Annas first; for he was father in law to Caiaphas, who was high priest that year. [For confusion in the priesthood, etc., see pp. 64 and 528.] 14 Now Caiaphas was he that gave counsel to the Jews, that it was expedient that one man should die for the people. [See p. 528. John restates this fact to remind the reader that Jesus was about
J. W. McGarvey—The Four-Fold Gospel

Thursday Night - Before Annas and Caiaphas - Peter and Jesus.
IT was not a long way that they led the bound Christ. Probably through the same gate by which He had gone forth with His disciples after the Paschal Supper, up to where, on the slope between the Upper City and the Tyropoeon, stood the well-known Palace of Annas. There were no idle saunterers in the streets of Jerusalem at that late hour, and the tramp of the Roman guard must have been too often heard to startle sleepers, or to lead to the inquiry why that glare of lamps and torches, and Who was the
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Shadow of Death
196. Of the garden of Gethsemane it is only known that it was across the Kidron, on the slope of the Mount of Olives. Tradition has long pointed to an enclosure some fifty yards beyond the bridge that crosses the ravine on the road leading eastward from St. Stephen's gate. Most students feel that this is too near the city and the highway for the place of retreat chosen by Jesus. Archaeologically and sentimentally the identification of places connected with the life of Jesus is of great interest.
Rush Rhees—The Life of Jesus of Nazareth

A Review and a Challenge
The Social Principles of Jesus Demand Personal Allegiance and Social Action DAILY READINGS First Day: The Social Mission of Christians Ye are the salt of the earth.... Ye are the light of the world.--Matt. 5:13, 14. "Jesus speaks here with the consciousness of an historic mission to the whole of humanity. Yet it was a Nazarene carpenter speaking to a group of Galilean peasants and fishermen. Under the circumstances, and at the time, it was an utterance of the most daring faith--faith in himself,
Walter Rauschenbusch—The Social Principles of Jesus

The Arrest.
"When Jesus had spoken these words, He went forth with His disciples over the brook Kidron, where was a garden, into the which He entered, Himself and His disciples. Now Judas also, which betrayed Him, knew the place: for Jesus ofttimes resorted thither with His disciples. Judas then, having received the band of soldiers, and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all the things that were coming upon Him, went
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Peter's Denial and Repentance.
"So the band and the chief captain, and the officers of the Jews, seized Jesus and bound Him, and led Him to Annas first; for he was father-in-law to Caiaphas, which was high priest that year. Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. And Simon Peter followed Jesus, and so did another disciple. Now that disciple was known unto the high priest, and entered in with Jesus into the court of the high priest; but Peter was standing
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Jesus Before Pilate.
"They led Jesus therefore from Caiaphas into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the Passover. Pilate therefore went out unto them, and saith, What accusation bring ye against this man? They answered and said unto him, If this man were not an evil-doer, we should not have delivered Him up unto thee. Pilate therefore said unto them, Take Him yourselves, and judge Him according to your law. The Jews said unto him,
Marcus Dods—The Expositor's Bible: The Gospel of St John, Vol. II

Comparison Between the False Church and the True.
1. Recapitulation of the matters treated in the previous chapter. Substance of the present chapter--viz. Where lying and falsehood prevail, no Church exists. There is falsehood wherever the pure doctrine of Christ is not in vigour. 2. This falsehood prevails under the Papacy. Hence the Papacy is not a Church. Still the Papists extol their own Church, and charge those who dissent from it with heresy and schism. They attempt to defend their vaunting by the name of personal succession. A succession
John Calvin—The Institutes of the Christian Religion

The Arrest of Jesus
Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground.--Now he that betrayed him
Richard Newton—The Life of Jesus Christ for the Young

The Betrayal.
Leaving the Upper Room, Jesus and his disciples went out into the moonlit night, for there was full moon at the passover, and took their way through the streets out of the eastern gate, across the Kedron, to the garden of Gethsemane, about a half mile from the city walls, near the western base of Mt. Olivet. The Garden, or orchard, takes its name from a word meaning oil press, and doubtless was shaded by the olive trees, from which the hill takes its designation. Still the traveler meets on this
B.W. Johnson—The New Testament Commentary Vol. III: John

The Trial Before the High Priest.
"Reading the Gospels side by side, we will, with care and study, see how all they tell us falls accurately into its proper position in the general narrative, and shows us a six-fold trial, a quadruple decision, a triple acquittal, a twice repeated condemnation of Christ our Lord. We soon perceive that of the three successive trials which our Lord underwent at the hands of the Jews, the first only--that before Annas--is related to us by John; the second--that before Caiaphas--by Matthew and Mark;
B.W. Johnson—The New Testament Commentary Vol. III: John

Christ Before Pilate.
John only gives the detailed account of the private examinations of Jesus by Pilate during the civil trial recorded in 18:33-37. He probably went within Pilate's palace as he would not be deterred by the scruples of the Jews, having eaten his passover, and he was therefore a personal witness. His account aids much in explaining Pilate's language to the Jews and to Christ, which is recorded in the other Gospels. The trial before Pilate divides itself into the following acts: 1. Without the Prætorium.
B.W. Johnson—The New Testament Commentary Vol. III: John

Messiah Despised, and Rejected of Men
He is despised and rejected of men; a man of sorrow, and acquainted with grief. T he heathen moralists, ignorant of the character and perfections of God, the true dignity and immorality of the soul, and the root and extent of human depravity, had no better foundation, for what they call virtue, than pride; no higher aim in their regulations, than the interests of society, and the conduct of civil life. They expressed, indeed, occasionally, some sentiments of a superior kind; but these, however just
John Newton—Messiah Vol. 1

Messiah Rising from the Dead
For Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption. T hat the Gospel is a divine revelation may be summarily proved from the character of its Author. If an infidel was so far divested of prejudice and prepossession, as to read the history of Jesus Christ, recorded by the Evangelists, with attention, and in order to form his judgment of it, simply and candidly, as evidence should appear; I think he must observe many particulars in his spirit and conduct,
John Newton—Messiah Vol. 1

The Greatest Trial on Record
Brethren, as the Lord gave commandment concerning even the ashes and offal of the sacrifices, we ought to think no matter trivial which stands in connection with our great burnt offering. My admonition is, "Gather up the fragments which remain, that nothing be lost." As goldsmiths sweep their shops, to save even the filings of the gold, so every word of Jesus should be treasured up as very precious. But, indeed, the narrative to which I invite you is not unimportant. Things which were purposed of
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Of the Matters to be Considered in the Councils.
Let us now consider the matters which should be treated in the councils, and with which popes, cardinals, bishops, and all learned men should occupy themselves day and night, if they loved Christ and His Church. But if they do not do so, the people at large and the temporal powers must do so, without considering the thunders of their excommunications. For an unjust excommunication is better than ten just absolutions, and an unjust absolution is worse than ten just excommunications. Therefore let
Martin Luther—First Principles of the Reformation

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