John 18:39

KJV

But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

KJV (with Strong's)

But {G1161} ye {G5213} have {G2076} a custom {G4914}, that {G2443} I should release {G630} unto you {G5213} one {G1520} at {G1722} the passover {G3957}: will ye {G1014} therefore {G3767} that I release {G630} unto you {G5213} the King {G935} of the Jews {G2453}?

Complete Jewish Bible

However, you have a custom that at Passover I set one prisoner free. Do you want me to set free for you the ‘king of the Jews’?”

Berean Standard Bible

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?”

American Standard Version

But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?

Commentary

### SUMMARY
In John 18:39, Pontius Pilate, the Roman governor, attempts to navigate the volatile political and religious climate during Jesus' trial by appealing to a known Passover custom. Having found no fault in Jesus, Pilate presents the Jewish crowd with a choice: to release Jesus, whom he provocatively labels "the King of the Jews," or another prisoner, thereby seeking to shift the responsibility for Jesus' fate from himself to the agitated populace.

### CONTEXT
* **Literary Context:** This verse immediately follows Pilate's private interrogation of Jesus, where Jesus declared His kingdom was "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), and Pilate's subsequent public declaration, "I find in him no fault at all" ([John 18:38](/john/18-38 "John 18:38 - Pilate Finds No Fault")). Pilate's offer in [John 18:39](/john/18-39 "John 18:39 - Pilate's Offer to the Crowd") is a direct attempt to release Jesus without directly contradicting the demands of the Jewish leaders who brought Jesus to him. The narrative then swiftly moves to the crowd's infamous choice of Barabbas over Jesus in [John 18:40](/john/18-40 "John 18:40 - The Crowd Chooses Barabbas"), setting the stage for Jesus' eventual crucifixion.
* **Historical & Cultural Context:** The custom of releasing a prisoner at Passover, though not mandated by Mosaic Law, is attested in all four Gospels ([Matthew 27:15](/matthew/27-15 "Matthew 27:15 - The Passover Custom"), [Mark 15:6](/mark/15-6 "Mark 15:6 - The Passover Custom"), [Luke 23:17](/luke/23-17 "Luke 23:17 - The Passover Custom")), suggesting it was a recognized Roman concession aimed at appeasing the Jewish populace during their most significant annual festival. Passover commemorated Israel's liberation from Egyptian bondage, making the theme of release particularly resonant. Pilate, as the Roman prefect of Judea, was acutely aware of the potential for unrest, especially during festivals when Jerusalem's population swelled. His offer was a political maneuver to maintain order and avoid direct responsibility for condemning an innocent man, while simultaneously placating the Jewish authorities who sought Jesus' death.
* **Key Themes:** This passage powerfully highlights several key themes. **Pilate's Compromise of Justice** is evident as he, despite finding Jesus innocent, succumbs to political expediency and popular pressure, ultimately sacrificing justice for perceived peace. The **World's Rejection of Christ** is starkly portrayed through the crowd's choice of a criminal (Barabbas) over the rightful King, illustrating humanity's fallen tendency to prefer darkness over light ([John 3:19](/john/3-19 "John 3:19 - Men Loved Darkness Rather Than Light")). Furthermore, Jesus' identity as the **True King** is ironically affirmed by Pilate's question, even if Pilate intended it sarcastically. This title, "King of the Jews," carried immense theological and political weight, foreshadowing the inscription placed above Jesus on the cross ([John 19:19](/john/19-19 "John 19:19 - The Inscription on the Cross")). Finally, the **Divine Sovereignty** undergirding these events is clear: despite human machinations, God's predetermined plan for Jesus, the ultimate Passover Lamb, to be sacrificed for the sins of the world, unfolds precisely during the Passover festival ([1 Corinthians 5:7](/1_corinthians/5-7 "1 Corinthians 5:7 - Christ Our Passover")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **custom (Greek, _synḗtheia'_):** This word refers to a habitual practice, usage, or tradition. It implies something that has become common or customary through repetition, rather than being a legal decree. Pilate appeals to this established, though unwritten, practice to justify his offer.
* **release (Greek, _apolýō'_):** Meaning "to free fully," "to dismiss," or "to set at liberty." In this context, it refers to the act of pardoning a prisoner and allowing them to go free. It highlights the stark choice presented to the crowd: to set Jesus free or to condemn Him.
* **King (Greek, _basileús'_):** This term denotes a sovereign ruler, a monarch. Pilate's use of this title for Jesus, "the King of the Jews," is highly charged. While Pilate may have intended it with a dismissive or sarcastic tone, it ironically affirms Jesus' true identity as the promised Messiah and King, albeit one whose kingdom is spiritual, not earthly ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")).

#### Verse Breakdown
* **"But ye have a custom":** Pilate initiates his proposal by appealing to a recognized tradition among the Jewish people, indicating a practice that, while not a formal law, was widely accepted and expected, especially during the Passover festival. This serves as the premise for his offer, legitimizing it in the eyes of the crowd.
* **"that I should release unto you one at the passover":** This clause specifies the nature of the custom: the Roman governor would pardon and release a prisoner chosen by the people during the Passover celebration. This act symbolized a gesture of goodwill and a nod to the festival's theme of liberation, making it a politically astute move for Pilate to employ.
* **"will ye therefore that I release unto you the King of the Jews?":** This is Pilate's direct, rhetorical question, presenting the crowd with the choice. His phrasing is loaded, identifying Jesus with the highly sensitive title "the King of the Jews." This title was both the basis of the Jewish leaders' accusation against Jesus (as a political threat to Rome) and a profound theological claim to His messianic identity, forcing the crowd to directly confront Jesus' true nature and their own allegiance.

#### Literary Devices
The verse is rich with **Irony**, particularly in Pilate's question, "will ye therefore that I release unto you the King of the Jews?" Pilate, a pagan Roman official, unwittingly declares Jesus' true identity as King, even as the Jewish people, who should have recognized their Messiah, reject Him. This sets up a profound **Contrast** between the world's perception of power and Jesus' spiritual kingship. The question itself functions as a **Rhetorical Question**, designed by Pilate to elicit a specific response (the release of Jesus), yet it backfires spectacularly, revealing the depth of the crowd's animosity and their preference for a violent insurrectionist over the Prince of Peace.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal moment in Jesus' trial underscores the profound human rejection of divine truth and the tragic consequences of prioritizing political expediency over justice. Pilate's attempt to wash his hands of the decision, coupled with the crowd's infamous choice, highlights humanity's fallen nature and its propensity to reject God's chosen deliverer. The "custom" of releasing a prisoner during Passover, intended as a gesture of freedom, ironically leads to the condemnation of the one who truly brings spiritual freedom. This event foreshadows the ultimate sacrifice of Jesus, the true Passover Lamb, whose death would secure release from the bondage of sin for all who believe.

* [Matthew 27:15](/matthew/27-15 "Matthew 27:15 - Pilate's Passover Custom")
* [Mark 15:6](/mark/15-6 "Mark 15:6 - The Passover Custom")
* [Luke 23:17](/luke/23-17 "Luke 23:17 - The Custom of Releasing a Prisoner")

### REFLECTION AND APPLICATION
John 18:39 compels us to examine our own allegiances and the choices we make when confronted with the truth of Christ. Just as the crowd was presented with a stark choice between Jesus and Barabbas, we too are constantly faced with decisions that reveal where our true loyalty lies. Do we, like Pilate, compromise our convictions for comfort, popularity, or political gain, even when we know what is right? Or do we, like Jesus, stand firm in truth, regardless of the cost or the crowd's opinion? This passage serves as a powerful reminder that genuine justice and spiritual freedom are found only in Christ, not in the fleeting desires of the world or the shifting sands of public opinion. Our ultimate allegiance must be to the King of Kings, not to earthly powers or popular sentiment.

#### Questions for Reflection
* **In what areas of my life might I be tempted to compromise truth or justice for the sake of convenience or acceptance, much like Pilate?**
* **How does the crowd's choice of Barabbas over Jesus challenge my own priorities and desires? Am I, at times, choosing "Barabbas" (worldly desires, self-interest) over "Jesus" (God's will, righteous living)?**
* **What does it mean for me to acknowledge Jesus as "the King of the Jews" (and my King) in a practical, daily sense, especially when His kingship challenges my comfort or the world's values?**

### FAQ
**What was the "custom" Pilate referred to?**

Answer: The "custom" (Greek: _synḗtheia_) Pilate referred to was an annual practice, seemingly instituted by the Roman governors, to release one prisoner chosen by the Jewish people during the Passover festival. While not a Jewish legal requirement, it was a Roman concession, likely intended to foster goodwill and appease the populace during a time of heightened religious and nationalistic fervor. This custom is mentioned in all four Gospels ([Matthew 27:15](/matthew/27-15 "Matthew 27:15 - The Passover Custom"), [Mark 15:6](/mark/15-6 "Mark 15:6 - The Passover Custom"), [Luke 23:17](/luke/23-17 "Luke 23:17 - The Passover Custom")), indicating its widespread recognition.

**Why did Pilate call Jesus "the King of the Jews" in his offer?**

Answer: Pilate's use of the title "the King of the Jews" was likely multifaceted. On one hand, it was the primary accusation brought against Jesus by the Jewish religious leaders ([John 18:33](/john/18-33 "John 18:33 - Pilate Asks Jesus If He Is King of the Jews")), who viewed it as a political threat to Roman rule. Pilate may have used it to mock both Jesus and the Jewish leaders, highlighting the absurdity of a seemingly powerless man claiming such a title. On the other hand, it could have been a subtle attempt to appeal to the crowd's nationalistic sentiments, hoping they would choose to release a "king" over a known insurrectionist like Barabbas. Ironically, Pilate's words, though perhaps intended sarcastically, inadvertently declared Jesus' true identity as the Messiah and King, a truth that would later be inscribed on His cross ([John 19:19](/john/19-19 "John 19:19 - The Inscription on the Cross")).

**Why was this choice offered specifically during Passover?**

Answer: The choice was offered during Passover because the festival itself was deeply symbolic of freedom and liberation, commemorating Israel's deliverance from slavery in Egypt. By releasing a prisoner, the Roman governor could align himself with this theme of freedom, thereby gaining favor with the Jewish population and potentially diffusing tensions during a volatile period. The irony, of course, is that during a festival celebrating freedom, the people chose to condemn the one who offered ultimate spiritual freedom from sin and death ([John 8:36](/john/8-36 "John 8:36 - The Son Shall Make You Free")).

### CHRIST-CENTERED FULFILLMENT
The scene in [John 18:39](/john/18-39 "John 18:39 - Pilate's Offer to the Crowd") is a profound moment of Christ-centered fulfillment, even amidst human rejection. Pilate's offer to release "the King of the Jews" during Passover directly foreshadows Jesus' role as the ultimate Passover Lamb, whose sacrifice brings true liberation. The Jewish custom of releasing a prisoner, intended as a gesture of freedom, becomes the very mechanism through which the world rejects its true Liberator. Yet, in this rejection, God's sovereign plan unfolds. Jesus, the innocent King whose kingdom is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), willingly submits to the will of His Father, becoming the perfect sacrifice. He is the one whom humanity chose to condemn, yet through His condemnation, He secured eternal release for all who believe ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Own Love")). The "King of the Jews," rejected by His own people and executed by the Gentiles, is ultimately revealed as the King of Kings and Lord of Lords, whose death and resurrection provide the only true freedom from sin and death ([Colossians 1:13-14](/colossians/1-13-14 "Colossians 1:13-14 - Redemption Through His Blood")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 27:15

Now at [that] feast the governor was wont to release unto the people a prisoner, whom they would.

Matthew 27:18

For he knew that for envy they had delivered him.

Matthew 27:20

But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

Matthew 27:23

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

Mark 15:6

Now at [that] feast he released unto them one prisoner, whomsoever they desired.

Mark 15:14

Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him.

Luke 23:16

I will therefore chastise him, and release [him].