Exegetical and Hermeneutical Commentary of John 18:39
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?
39. ye have a custom ] Nothing is known of this custom beyond what is told us in the Gospels. Prisoners were sometimes released at Rome at certain festivals, and it would be quite in harmony with the conciliatory policy of Rome to honour native festivals in this way in the case of subject nations. In Luk 23:17 the custom is said to be an obligation; ‘of necessity he must;’ but the verse is of very doubtful genuineness.
that I should ] Literally, in order that I should. See on Joh 15:12.
the King of the Jews ] Expressive of scornful contempt. Comp. Joh 19:15.
Fuente: The Cambridge Bible for Schools and Colleges
See the notes at Mat 27:15-21.
Fuente: Albert Barnes’ Notes on the Bible
Verse 39. But ye have a custom] Nothing relative to the origin or reason of this custom is known. Commentators have swam in an ocean of conjecture on this point. They have lost their labour, and made nothing out: see the notes on Mt 27:15; Lu 23:17.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whence this custom came is uncertain; most probably from the Romans, who in some honour of this great festival of the Jews, and in humour of them, granted them the life of any criminal whom they desired. Pilate propounds Christ as the prisoner whom he had most mind to release, perceiving that his prosecution was of malice, rather than for any just cause.
Fuente: English Annotations on the Holy Bible by Matthew Poole
39. But ye have a custom that Ishould release one unto you at the passover, &c.See on Mr15:7-11. “On the typical import of the choice of Christ tosuffer, by which Barabbas was set free, see the sixteenth chapter ofLeviticus, particularly Le16:5-10, where the subject is the sin offering on thegreat day of atonement” [KRAFFTin LUTHARDT].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But ye have a custom,…. Not a law, either of God or man’s, but a custom; and which was not originally observed at the feast of the passover, and perhaps was not of any long standing; but what the Roman governors, by the order of Caesar, or of their own pleasure, had introduced to ingratiate themselves into the affections of the people; and being repeated once and again, was now looked for:
that I should release unto you one at the passover; which was at this time; and more than one it seems it was not customary, to release:
will ye therefore that I release unto you the King of the Jews? who they had said called himself so, and was so accounted by others, and which Pilate says, in a sneering, sarcastic way; though he was heartily willing to release him, and was in hopes they would have agreed to it, since nothing could be proved against him; however, he proposes it to them, and leaves it to their option.
Fuente: John Gill’s Exposition of the Entire Bible
A custom (). Old word for intimacy, intercourse, from (, ), in N.T. only here, 1Cor 8:7; 1Cor 11:16. This custom, alluded to in Mark 15:6; Matt 27:15, is termed necessity () in Lu 23:17 (late MSS., not in older MSS.). All the Gospels use the verb (release, set free). Then is a subject clause ( and first aorist active subjunctive) in apposition with .
Will ye therefore that I release? ( ;). Without the usual before , asyndeton, as in Mr 10:36, to be explained either as parataxis or two questions (Robertson, Grammar, p. 430) or as mere omission of (ibid., p. 994). There is contempt and irony in Pilate’s use of the phrase “the king of the Jews.”
Fuente: Robertson’s Word Pictures in the New Testament
Ye have a custom. The word sunhqeia, custom, originally means intimacy, habitual intercourse, and thence naturally passes into the meaning of habit or custom. Only John puts the statement of this custom into the mouth of Pilate. Matthew and Mark relate it as a fact.
At the Passover [ ] . More specific than Matthew and Mark, where the expression is general, kata eJorthn, at feast – time.
Fuente: Vincent’s Word Studies in the New Testament
JESUS CONDEMNED, BARABBAS RELEASED V. 39-40
1) “But ye have a custom,” (estin de sunetheia humin) “However, there is (exists) a custom to you all,” of kindness extended to you all, at this annual season, as a gesture of good will to you all from the Roman government, Mat 27:15. This permitted Pilate’s neck-saving, face-saving compromise with the Jew-mob.
2) “That I should release unto you one at the Passover” (hina hena apoluso humin en to pascha) “In order that I should release one (a prisoner) to you at the Passover,” every year, whoever the majority of the Jews desired, Mar 15:6. The Scriptures do not describe or mention it, but Josephus does, Antiq. XX 9, 9.
3) “Will ye therefore that I should release unto you,” (boulesthe oun apoluso humin) “Do you all then wish that I should release to you;” Luk 23:17 reads, “For of necessity he must release one unto them at the feast,” for custom, as a political expediency, had come to abrogate or supplant law Mat 27:17-18. For Pilate knew that they had brought Jesus before him out of envy, malice, and hate, Mar 15:10.
4) “The king of the Jews?” (ton basilea ton loudaion) “The king of the Jews?” the one belonging to and out of the Jews? Your own people or nation? Mar 15:8-10.
Fuente: Garner-Howes Baptist Commentary
39. But you have a custom. Pilate was all along pondering in what way he might save Christ’s life; but, the people being so fiercely enraged, he attempted to keep a middle path, in order to allay their fury; for he thought that it would be enough if Christ, being dismissed as a malefactor, were marked with perpetual ignominy, lie therefore selects Barabbas above all others, in order that, by a comparison with that man, the hatred which they bore to Christ might be softened down; for Barabbas was universally and strongly detested on account of his atrocious crimes. And, indeed, is there any thing more detestable than a robber? But Luke (Luk 23:19) relates that, in addition to this, he was guilty of other crimes.
That the Jews preferred him to Christ, did not happen without a singular interposition of the providence of God; for it would have been highly unbecoming, that the Son of God should be rescued from death by so dishonorable a price. Yeb by his death, he was thrown into the deepest ignominy, so that, in consequence of the release of Barabbas, he was crucified between two robbers; for he had taken upon himself the sins of all, which could not be expiated in any other way; and the glory of his resurrection, by which it was speedily followed, caused his death itself to be a splendid triumph.
This custom, by which the Roman governor delivered up to the Jews, every year, at the passover, some criminal, involved a base and heinous crime. It was done, no doubt in order to honor the sacredness of the day, but was, in reality, nothing else than a shameful profanation of it; for Scripture declares, that
he who acquitteth the guilty is abomination in the sight of God, (Pro 17:15😉
and therefore he is far from taking delight in that improper kind of forgiveness. Let us learn by this example, that nothing is more ridiculous, than to attempt to serve God by our inventions; for, as soon as men begin to follow their own imaginations, there will be no end till, by falling into some of the most absurd fooleries, they openly insult God. The rule for the worship of God, therefore, ought to be taken from nothing else than from his own appointment.
Fuente: Calvin’s Complete Commentary
(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 Prtorium of the Roman governor. Shall I release Him unto you?
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
“But you have a custom that I should release to you someone at the Passover. Do you wish me therefore to release to you the King of the Jews?”
Pilate had an inspiration. He saw a wonderful get out. There was custom of releasing someone at the Passover. What about him releasing this man whom they call the King of the Jews? This, however, was a sign that he was weakening and now they knew that they had him. Whoever had heard of offering to pardon an innocent man?
The question with regard to freeing someone was addressed to the crowd gathered for the trial. It was hardly therefore a neutral crowd, especially on the morning after the Passover. It would have consisted mainly of those who supported the revolutionaries or of those who were against Jesus and supported the Jewish leadership. The former would have gathered hoping to obtain the release of one of their number, the latter in order to support the chief priests.
Fuente: Commentary Series on the Bible by Peter Pett
Joh 18:39-40 . Instead of stedfastly protecting the innocence of Jesus, he seeks, unwisely enough, in order not to be unpopular, a circuitous way, by which he practically surrenders the innocent one.
, . . .] A custom exists amongst you: I ought to release to you , etc. On the thing itself, see on Mat 27:15 .
] Pilate could thus express himself as well on the 14th (against Hengstenberg), as also on the 15th Nisan, but the releasing itself corresponds most naturally to the sacred significance of the 14th. Comp. on Joh 18:28 . Moreover, it is in itself more probable that the statement of the time of this customary release as one that was legally stationary is expressed even in the strict sense of (Lev 23:5 ; Num 28:16 ).
] Do you wish that I should release? Deliberative conjunctive. Comp. on Mat 13:28 ; Khner, II. 464.
. . .] Unwise and scornful bitterness. Hengstenberg imports a serious view of the idea of Messias, which certainly Pilate was not equal to.
] presupposes a general clamour already raised in Joh 18:30-31 .
.] See on Mat 27:16 .
. ] Tragical addition. The designation by does not exclude the statement in Mar 15:7 ; Luk 23:19 ; , Soph. O. R . 719. According to Mat 27:17 , Pilate offered a choice between Barabbas and Jesus; Mark, and also Luke, agree with John.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
39 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?
Ver. 39. But ye have a custom ] An ungain, ungodly custom it was, Pro 17:15 , whatever were the ground of it. In ista consuetudine turpe et crassum fuit vitium. In such a disgraceful custom, it was gross and criminal, (Calvin) Some think it was in memory of Jonathan, rescued from his father by the people. Others, that the feast might be celebrated with the greater joy and gladness. Others, more probably, in remembrance of their deliverance from the Egyptian bondage. But why should any Barabbas escape by it? “A bloody man shall flee to the pit, and no man may stay him,” Pro 28:17 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
39. ] At this place comes in Mat 26:12-14 ; the repeated accusation of Jesus by the chief priests and elders, to which He answered nothing; and Luk 23:5-16 , the sending to Herod, and second proclamation of His innocence by Pilate, after which he adopts this method of procuring His release ( Luk 23:17 ).
. ] See note Mat 27:15 , and compare, for an instructive specimen of the variations in the Gospel narratives, the four accounts of this incident.
Fuente: Henry Alford’s Greek Testament
custom. Greek sunetheia. Only here and in 1Co 11:16.
at. Greek en. App-104.
will ye . . . ? = do ye wish . ? Greek. boulomai. App-102. Only occurrence of this word in John.
the King of the Jews. It was this taunt that led them to retort by the threat of Laesa majestatis (high treason) against Pilate himself (Joh 19:12).
Fuente: Companion Bible Notes, Appendices and Graphics
39.] At this place comes in Mat 26:12-14;-the repeated accusation of Jesus by the chief priests and elders, to which He answered nothing;-and Luk 23:5-16, the sending to Herod, and second proclamation of His innocence by Pilate,-after which he adopts this method of procuring His release (Luk 23:17).
.] See note Mat 27:15, and compare, for an instructive specimen of the variations in the Gospel narratives, the four accounts of this incident.
Fuente: The Greek Testament
Joh 18:39. , at the Passover) Therefore the Passover was on that day. And on that day the people, who were assembled together, begged the favour of Pilate.
Fuente: Gnomon of the New Testament
Joh 18:39
Joh 18:39
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?-To conciliate the favor of the Jews, the Romans had adopted the rule of releasing to them some one guilty of some act of rebellion against the Roman authorities as friends of the Jews. Pilate proposed to release the King of the Jews to them. This was said in ridicule of them and the claims of Jesus to be the King of the Jews. [By a comparison of other records of this incident, we find that in the interval, before Pilates effort to release Jesus according to the custom of the passover feast, he sent Jesus to Herod in order to shuffle off the responsibility, but Herod had sent him back to Pilate. Then he asks whether I shall not release him according to the custom. He was placed in a very trying position. Jesus was accused of treason against the Roman emperor; he declared that he was not guilty; the priests then accused Pilate of not being Caesars friend, intimating that they would accuse him to Caesar. Had he been accused of letting a man go free who claimed to be King of the Jews, it would have gone hard with him-probably would have been the cause of being put out of his office. This had much weight in his final cowardly decision.]
Fuente: Old and New Testaments Restoration Commentary
ye have: Mat 27:15-18, Mar 15:6, Mar 15:8, Luk 23:17, Luk 23:20
I release: Joh 18:33
Reciprocal: Mar 15:9 – Will Joh 18:28 – eat Joh 19:10 – knowest
Fuente: The Treasury of Scripture Knowledge
9
Although Jesus was found “not guilty” by the court into which he was brought, yet he was not released from custody. Pilate was afraid of public sentiment and wanted to shift the responsibility of terminating the case from his own shoulders to others. He thought of a custom that had been followed, whereby the time of the passover was celebrated by releasing a prisoner. The guilt or innocence of a prisoner did not seem to have any bearing on the selection of the man, except as it might affect the sentiments of the people whose right it was to name the fortunate person. If Pilate could persuade the people to select Jesus for the occasion, it would effect a compromise whereby an innocent man (as Pilate believed Jesus to be) would be let go, without directly denying the clamorous demand of the crowd.
Fuente: Combined Bible Commentary
Joh 18:39. But ye have a custom, that I should release unto you one at the passover; will ye therefore that I release unto you the Sing of the Jews? The origin of the custom thus alluded to is unknown, although it is generally supposed with no small measure of probability that, as connected with the Passover, it had been introduced as a symbolical expression of the deliverance of Israel out of Egypt. Pilates object in making the proposal and in styling Jesus the King of the Jews is neither unwise mocking bitterness, nor abortive cunning. He had been impressed by the majesty of Jesus, and was satisfied of His innocence. But he had no depth of feeling in the matter, and his sense of justice was hardly a wakened by it. Any irony in his words therefore has reference to the Jews and not to Jesus. Surely the poverty, the humiliation, the sufferings of the latter make Him a fit King for the former. As he really cares not what becomes of Him, but sees no reason to detain Him, he will make an effort to let Him go.
One subordinate circumstance connected with the words now before us must be noticed. They supply an argument for the fact that the Passover had begun, and that John cannot be understood in other passages to mean that it was still to be celebrated, on the evening of the day following the night in which we at present find ourselves. Even were it true, as urged by some, that the phrase at the Passover might have been used of the 14th as well as the 15th Nisan, it is to be observed that, on the supposition of variance between John and his predecessors, the 14th, according to the ordinary method of reckoning, was not yet come, because daylight of, the 14th had not yet broken. But if so, we must either accept the supposition that at or rather in the Passover could be applied to the night between the 13th and the 14th (for Pilate is speaking of the present moment), or we must reject the idea that this last is the night in which we are now standing. The former supposition, besides being in a high degree improbable, is destitute of all proof; and the only theory consistent with the facts is that which proceeds upon the perfect harmony of all the Evangelists, placing us, at the instant before us, in the night between the 14th and the 15th. It may be worth while to add that those who understand the words of chap. Joh 19:14, the preparation of the Passover, as meaning the day previous to it, have no right to say that when the words at the Passover occur here, we are substantially at the same point of time. Surely A.M. cannot be said to be at the Passover, and 6 A.M. to be the preparation of the Passover.
Fuente: A Popular Commentary on the New Testament
Vv. 39, 40. But you have a custom that I should release unto you a prisoner at the Passover feast. Will you therefore that I release unto you the king of the Jews? 40. They all cried out therefore again, saying, Not this man, but Barabbas! Now Barabbas was a robber.
In the very brief narrative of John with relation to this episode, it is Pilate who seems to take the initiative in the proposal made to the people, while, in the dramatic picture of Mark, it is the people who rush forward with loud cries and demand the liberation of a prisoner. Evidently there is a vacancy here in John like that which we have noticed between Joh 18:32 and Joh 18:33. It is easy to establish the harmony with Mark. The people take advantage of a favorable momentperhaps of that when Jesus had been sent to Herodto ask for what was always granted them. And on Jesus’ return, Pilate tries to give Him the benefit of this circumstance.
The origin of the custom to which this scene refers is unknown. It has been supposed that, since this custom was connected with the Passover feast, it involved an allusion to the deliverance of the Jews from the captivity in Egypt. This is possible. In any case, it is proper to hold that it was something which remained from an ancient prerogative, which the people themselves exercised at the time of their national independence (see Hase). The words , at the Passover, do not by any means contain, as Lange, Hengstenberg, etc., allege, the proof that the Paschal supper had been already celebrated. The 14th of Nisan already formed a part of the feast (see on Joh 13:1). It is even more probable that the deliverance of the prisoner took place on the 14th than the 15th, in order that he might take part in the Paschal supper with the whole people. In making this proposal to the Jews, Pilate certainly counted on the sympathy of the people for Jesus, as it had manifested itself so strikingly on Palm-day. For Pilate knew perfectly that it was for envy that the rulers desired the death of Jesus (Mat 27:18), and that the feeling of a portion of the people was opposite to theirs.
In the designation king of the Jews irony prevails, as in Joh 18:14. Only the sarcasm is not addressed to Jesus, for whom Pilate from the beginning feels a sentiment of increasing respect, but to the Jews. Their king: this, then, is the only rival whom they will ever have to oppose to Caesar! But it is said in Mar 15:11, the chief priests stirred up the people, that he should release Barabbas unto them. The friends of Jesus remained silent, or their feeble voices were drowned by those of the rulers and their creatures. Some resolute agitators imposed their will on the multitude. Thus is the , all, of John explained, which answers to the of Luke, and which is no doubt wrongly omitted in the Alexandrian documents. For why should it have been added?
Until this point in John’s narrative the Jews had not uttered any exclamations, and it surprises us to read the words, All cried out again. But it is otherwise in the narratives of Mark (Mar 15:8 : ) and Luke (Luk 23:5; Luk 23:10 : They were urgent saying…they vehemently accused him). Here also the narrative of John fits perfectly into that of his predecessors.
The word does not always mean robber, but sometimes a violent man in general. According to Mark and Luke, Barabbas had taken part in an insurrection in which a murder had been committed. Westcott justly observes that in these troublous times acts of violence were frequently committed under the mask of patriotism.
The gravity of the choice made by the people is indicated by one of those brief clauses by which John characterizes an especially solemn moment. Comp. Joh 11:35, Joh 13:30.
The name of the person who was proposed with Jesus for the choice of the people admits of two etymologies: Bar-abba, son of the father, or Bar-rabban, son of the Rabbin. In the first case, it should be written with only one r; in the second with two r’s. The first mode of writing the word is found in almost all the MSS.; it is also that of the Talmud, where this name occurs very frequently (Lightfoot, p. 489). But the term son of the father may mean two very different things; either: son of the father, God; or: son of the father, the Rabbin. This second meaning is more applicable to an ordinary name. That this incident should have been occasioned or skilfully taken advantage of by Pilate, to deliver Jesus in this way, was, in any case, so far as concerned him, a denial of justice. For after the declaration of Joh 18:38, he should have released Him as innocent, and not as a malefactor liberated by way of grace. This first weakness was soon followed by another more serious one. We come to the third expedient which was tried by Pilate: the scourging of Jesus.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
CXXXI.
THIRD STAGE OF THE ROMAN TRIAL. PILATE
RELUCTANTLY SENTENCES HIM TO CRUCIFIXION.
(Friday. Toward sunrise.)
aMATT. XXVII. 15-30; bMARK XV. 6-19; cLUKE XXIII. 13-25; dJOHN XVIII. 39-XIX 16.
a15 Now at the feast [the passover and unleavened bread] the governor was wont {bused to} release unto them athe multitude one prisoner, whom they would. {bwhom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing prisoners.] a16 And they had then b7 And there was aa notable prisoner, bone called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. [710] [Josephus tells us that there had been an insurrection against Pilate’s government about that time caused by his taking money from the temple treasury for the construction of an aqueduct. This may have been the affair here referred to, for in it many lost their lives.] 8 And the multitude went up and began to ask him to do as he was wont to do unto them. [It was still early in the morning, and the vast majority of the city of Jerusalem did not know what was transpiring at Pilate’s palace. But they came thither in throngs, demanding their annual gift of a prisoner. Pilate welcomed the demand as a possible escape from his difficulties.] c13 And Pilate called together the chief priests and the rulers and the people [He did not wish to seem to take advantage of our Lord’s accusers by releasing him during their absence. Possibly he knew of the triumphal entry the Sunday previous, and thought that the popularity of Jesus would be such that his release would be overwhelmingly demanded, and so called the rulers that they might see that he had released Jesus in answer to popular clamor. If he had such expectations, they were misplaced], b9 And a17 When therefore they were gathered together, bPilate answered them, saying, {c14 and said} unto them, bWill ye that I release unto you the King of the Jews? cYe brought unto me this man, as one that perverteth the people: and behold, I having examined him before you, found no fault in this man touching those things whereof ye accuse him: 15 no, nor yet Herod: for he sent him back unto us; and behold, nothing worthy of death hath been done by him. d39 But ye have a custom, that I should release unto you one at the passover: c16 I will therefore chastise him, and release him. dWill ye therefore that I release unto you the King of the Jews? aWhom will ye that I release unto you? Barabbas, or Jesus who is called Christ? 18 For he knew {bperceived} athat for envy they bthe chief priests had delivered him up. [Though Jesus had been declared innocent on the joint finding of himself and Herod, [711] Pilate did not have the courage to deliberately release him. He sought to please the rulers by scourging him, and the multitude by delivering him to them as a popular favorite, and himself by an adroit escape from an unpleasant situation. But he pleased nobody.] c18 But they cried out all together, saying, Away with this man, and release unto us Barabbas:– 19 one who for a certain insurrection made in the city, and for murder, was cast into prison. [We see from Matthew’s account that though the people had a right to name their prisoner, Pilate took upon himself the liberty of choosing which one of two it should be. By doing so he complicated matters for the Jewish rulers, asking them to choose between Jesus, who was held on an unfounded charge of insurrection, and Barabbas, who was notoriously an insurrectionist and a murderer and a robber as well. But the rulers were not to be caught in so flimsy a net. Without regard to consistency, they raised their voice in full chorus for the release of Barabbas and the crucifixion of Jesus.] a19 And while he was sitting on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that righteous man; for I have suffered many things this day in a dream because of him. [This message of Pilate’s wife suggests that the name and face of Jesus were not unknown to Pilate’s household. Pilate would be much influenced by such a message. The Romans generally were influenced by all presages, and Suetonius tells us that both Julius and Augustus Csar attached much importance to dreams.] b11 But a20 Now the chief priests and the elders persuaded {bstirred up} the multitude, {amultitudes} bthat he should rather release Barabbas unto them. athat they should ask for Barabbas, and destroy Jesus. 21 But the governor answered and said unto them, Which of the two will ye that I release unto you? And they said, Barabbas. d40 They cried out therefore again, saying, Not this man, but Barabbas. Now Barabbas was a robber. c20 And Pilate spake unto them again, desiring to release Jesus; [712] b12 And Pilate again answered and said {asaith} unto them, What then shall I do unto Jesus who is called Christ? bhim whom ye call the King of the Jews? c21 but {b13 and} they cried out {cshouted} bagain, csaying, Crucify, crucify him. aThey all say, Let him be crucified. b14 And Pilate said unto them, cthe third time, Why, what evil hath this man {ahe} done? cI have found no cause of death in him: I will therefore chastise him and release him. aBut they cried out exceedingly, saying, bCrucify him. aLet him be be crucified. [Finding the mob cruelly persistent, Pilate boldly declines to do its will and turns back into the Prtorium declaring his intention to release Jesus. But he retires with the demands of the multitude ringing in his ears.] d1 Then Pilate therefore took Jesus, and scourged him. [Carrying out the program which he proposed, Pilate had Jesus removed from the Prtorium to the place of scourging, and inflicted that punishment upon him. We learn from Josephus and others that the law required that those about to be crucified should first be scourged. But Pilate hoped that scourging would suffice. He believed that the more moderate would take pity upon Jesus when they viewed his scourged body, for scourging was so cruel a punishment that the condemned person often died under its infliction. The scourge was made of thongs loaded at the extremity with pieces of bone or metal. The condemned person was stripped and fastened to a low post, this bending the back so as to stretch the skin. Blood spurted at the first blow.] 2 And the soldiers platted a crown of thorns, and put it on his head, and arrayed him in a purple garment; 3 and they came unto him, and said, Hail, King of the Jews! and they struck him with their hands. [The soldiers had no special malice against Jesus, but the Roman military system made men hard of heart. The occasion gave to these foreign legionaries a much-enjoyed opportunity to show their contempt for the Jews by mocking Jesus as their King. It is not known which one of the many thorny plants of Palestine [713] was used to form the Lord’s crown. See Act 22:24). If Pilate had found Jesus guilty, he would have condemned him at once. As it was, he sought to return Jesus to the Sanhedrin as having committed no crime of which the Roman law could take note.] 5 Jesus therefore came out, wearing the crown of thorns and the purple garment. And Pilate saith unto them, Behold, the man! [It was Pilate’s original proposition to scourge Jesus and let him go ( Luk 23:16). Having already scourged him, he now hoped to effect his release. Presenting our Lord in this state of abject humiliation, he feels that he has removed him from every suspicion of royalty. He speaks of Jesus as no longer a king, but a mere man. Pilate’s words, however, have a prophetic color, somewhat like those uttered by Caiaphas. All those of subsequent ages have looked and must continue to look to Jesus as the ideal of manhood. The “Ecce Homo” of Pilate is in some sense an echo of the words of the Father when he said, “This is my Son, my chosen: hear ye him.” In Jesus we behold the true man, the second Adam.] 6 When therefore the chief priests and the officers saw him, they cried out, saying, Crucify him, crucify him! [Thus Pilate’s expectation came to naught, for not one of the Jewish rulers ever wavered in their demand for crucifixion.] Pilate saith unto them, Take him yourselves, and crucify him: for I find no [714] crime in him. [In this sentence, “ye” and “I” are both emphatic; for Pilate wishes to draw a contrast between himself and the Jewish rulers. His words are not a permission to crucify, but a bit of taunting irony, as if he said: “I the judge have found him innocent, but ye seem to lack the wit to see that the case is ended. If ye are so much superior to the judge that ye can ignore his decision, proceed without him; crucify him yourselves.”] 7 The Jews answered him, We have a law, and by that law he ought to die, because he made himself the Son of God. [Perceiving that Pilate was taunting them, and practically accusing them of attempting to put an innocent man to death, they defended themselves by revealing the fact that in addition to the charges that they had preferred against Jesus, they had found him clearly guilty and worthy of death on another charge; viz.: that of blasphemy ( Lev 24:16). They had made no mention of this fact because Pilate was under no obligation to enforce their law; but they mentioned it now to justify their course. They probably felt sure that Jesus himself would convince Pilate of the truth of this latter accusation if Pilate questioned him.] 8 When Pilate therefore heard this saying, he was the more afraid [The words of Jesus at John xviii. 37 (see Joh 18:2, Joh 18:5 (the same word being translated both “betrayed” and “delivered”), but Judas did not deliver to Pilate, so Caiaphas as the representative of the Sanhedrin is here meant; and Pilate’s sin is contrasted with that of the rulers. Both of them sinned in abusing their office (the power derived from above– Psa 75:6, Psa 75:7, Isa 44:28, Rom 13:1); but Pilate’s sin stopped here. He had no acquaintance with Jesus to give him the possibility of other powers–those of love or hatred, worship or rejection. The members of the Sanhedrin had these powers which arose from a personal knowledge of Jesus, and they abused them by hating and rejecting him, thereby adding to their guilt. Pilate condemned the innocent when brought before him, but the Sanhedrin searched out and arrested the innocent that they might enjoy condemning him.] 12 Upon this Pilate sought to release him [As we have seen, Pilate had before this tried to win the consent of the rulers that Jesus be released, but that which John here indicates was probably an actual attempt to set Jesus free. He may have begun by unloosing the hands of Jesus, or some such demonstration]: but the Jews cried out, saying, If thou release this man, thou art not Caesar’s friend: every one that maketh himself a king speaketh against Caesar. [716] [Whatever Pilate’s demonstration was it was immediately met by a counter one on the part of the rulers. They raise a cry which the politic Pilate can not ignore. Taking up the political accusation (which they had never abandoned), they give it a new turn by prompting Pilate to view it from Csar’s standpoint. Knowing the unreasoning jealousy, suspicion and cruelty of the emperor, Pilate saw at once that these unscrupulous Jews could make out of the present occasion a charge against him which would cost him his position, if not his life.] 13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. [Pilate had already again and again declared Jesus innocent. He now mounts the judgment-seat that he may formally reverse himself and condemn him. The apostle as an eye-witness fixes by its two names the exact spot where this awful decision was rendered.] 14 Now it was the Preparation of the passover [see 1Sa 12:12), their faithful prophet, Samuel, warned them what the king of their choice would do, and what they should suffer under him. Thus Jesus also foretold what this Csar of their choice would do to them ( Luk 19:41-44, Luk 23:27-31). They committed themselves to the [717] tender mercies of Rome, and one generation later Rome trod them in the wine-press of her wrath.] c23 But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. [They overcame Pilate’s weak resistance by their clamor.] a24 So when Pilate saw that he prevailed nothing, but rather that a tumult was arising, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this righteous man; see ye to it. 25 And all the people answered and said, His blood be on us, and on our children. [Pilate’s act was symbolic, intended to show that he regarded the crucifixion of Jesus as a murder, and therefore meant to wash his hands of the guilt thereof. The Jewish law made the act perfectly familiar to the Jews ( Deu 21:1-9). Had the Jewish rulers not been frenzied by hatred, the sight of Pilate washing his hands would have checked them; but in their rage they take upon themselves and their children all the responsibility. At the siege of Jerusalem they answer in part for the blood of Christ, but God alone determines the extent of their responsibility, and he alone can say when their punishment shall end. But we know that it ends for all when they repentantly seek his forgiveness. The punishments of God are not vindictive, they are the awards of Justice meted out by a merciful hand.] b15 And Pilate, wishing to content the multitude, cgave sentence that what they asked for should be done. a26 Then released he unto them Barabbas; chim that for insurrection and murder had been cast into prison, whom they asked for; but Jesus he delivered up to their will. d16 Then therefore bJesus, when he had scourged him, to be crucified [Mark mentions the scourging to show that it preceded the crucifixion, but we see from John’s account that the scourging took place somewhat earlier in the proceeding], bhe delivered him unto them to be crucified. [Pilate delivered Jesus to their punishment, but not into their hands; he was led forth and crucified by Pilate’s soldiers, who first mocked him, as the next paragraph shows.] b16 And [718] a27 Then the soldiers of the governor took Jesus, bled him away within {ainto} the court, which is the Praetorium; and they called together aand gathered unto him the whole band. 28 And they stripped him, and put on him a scarlet robe. b17 And they clothe him with purple, a29 And they platted {bplatting} a crown of thorns, [and] they put it on him; aupon his head, and a reed in his right hand; and they kneeled down before him, and mocked him, b18 and they began to salute him, asaying, Hail, King of the Jews! 30 And they spat upon him, and took the reed b19 And they smote his head {aand smote him on the head.} bwith a reed, and spat upon him, and bowing their knees worshipped him. [After the sentence of death the soldiers take Jesus back into the Prtorium, and renew the mockeries and indignities which had been interrupted that Pilate might exhibit Jesus to the people, as John shows us. Moreover, the whole band, or cohort, are now gathered, where at first but a few took part. It is likely that the mock robe and crown were removed when Jesus was brought before Pilate to be sentenced, for it is highly improbable that a Roman judge would pronounce the death sentence while the prisoner was clothed in such a manner.]
[FFG 710-719]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
PILATE SEEKS TO RELEASE HIM IN LIEU OF BARABBAS
Mat 27:15-26; Mar 15:6-15; Joh 18:39-40; Luk 23:13-25. And Pilate, having called together the high priests, rulers, and the people, said to them, You have brought to me this Man as revolutionizing the people; and, behold, I, having judged Him in your presence, found nothing in this Man criminal of those things which you accuse against Him; neither did Herod; for I sent you to him, and, behold, nothing worthy of death has been done by Him. Therefore, having scourged Him, I will release Him. The cruelty of the Roman punishments actually beggars all description. This scourging which Pilate mentions was horrific in the extreme. Previously to the crucifixion of a man, they beat his naked body with thongs of rawhide, having in them steel points, which lacerated his flesh most excruciatingly, so that it was nothing uncommon for the poor victim to die during the scourging. Pilate, however, lights upon this as a dernier ressort to save the life of Jesus, thinking that a punishment so awful administered to an innocent man would certainly produce a reaction on the part of His enemies, constraining them to relax their apparently implacable animosity toward Him, so that they would consent to His release. Pilate, though a corrupt heathen ruler, in this matter underestimated the diabolical malice and hellish venom which was at that time the controlling principle of the big preachers and ruling elders, who were determined to have Him put to death. When the devil gets possession of religious people, they have in all ages proved more demoniacal than the wicked people of the world.
Mar 15:6-12. But during the feast he was accustomed to release unto them one prisoner, whom they demanded. There was one called Barabbas, having been bound along with the insurrectionists, who had committed murder in the insurrection. The rabble, roaring, began to ask as he was always accused to do unto them. Pilate responded to them, saying, Do you wish that I shall release unto you the King of the Jews? For he knew that the high priests had delivered Him through envy. It is said that Josephs brethren sold him to the Ishmaelites through envy. He was a beautiful type of Christ, sold for money, and suffered seven years in the loathsome State prison, thus vividly symbolizing Jesus, in His first coming, to suffer and to die. Finally, when promoted to the throne of Egypt, the ruling kingdom of the world, invested in royal robes, riding in a golden chariot, fifty couriers running before him, shouting, Bow the knee for the king cometh, how vividly does he emblematize our glorious King Jesus in His second advent, accompanied by the mighty angels, and crowned King of kings and Lord of Lords! Pilate is so anxious to release Jesus that he restricts their choice to the two Jesus and Barabbas. Then, coming before them, he seeks to forestall their verdict by shouting aloud, Shall I release unto you the King of the Jews?
Mat 27:19. He, sitting upon his tribunal, his wife sent to him, saying, Have thou nothing to do with that Righteous One; for I suffered many things this day in a dream on account of Him. In common parlance, the day includes the night. Of course, the woman had the dream during the night. Tradition has given us the character of this dream. It is said that when the courier arrived from their suburban home at Bethany, bringing a letter from Lucia Metella, the governors wife, in the midst of this momentously exciting trial, Pilate took it hurriedly, and aiming to read inaudibly, was so excited that his tremulous utterances were overheard. My Dear Husband, Be sure that you have nothing to do with that Righteous One; for this very day I saw Him, in a vision seated on high Olympus, and all the gods and goddesses hurling their crowns at His feet! I tell you, my husband, He is one of the gods. Of course, she and Pilate were Romans, believing in the many gods of the Roman Empire.
Luk 23:8-23. And the whole: multitude cried out saying, Take Him away; but release unto us Barabbas, who , on account of a certain insurrection and murder in the city, had been cast into prison, and Barabbas was a formidable robber chief, who had given them awful trouble, the Roman guards with difficulty having finally succeeded in arresting him, and thus breaking up his robber band. Then Pilate again called to them, wishing to release Jesus. And they continued to cry out, saying, Crucify Him! crucify Him! And the third time he said to them, For what evil has He done? I have found nothing worthy of death in Him; therefore, having scourged Him, I will release Him. You see Pilates plan was to move their sympathies and mitigate their cruel wrath by scourging Him, thinking they would then consent to His release.
And they continued to lie on, with great voices demanding that He should be crucified; and the voices of them and the high priests continued to wax stronger and stronger. As they were disappointed in their plan of killing Him in the night, and it is now eight oclock, the news flying on the wings of the wind, and all who hear of it rushing to the scene of action, crowding the streets and alleys and the flat roofs of the houses all around Pilates judgment-hall, the high priests, Sanhedrin, and ruling elders feel that the crisis is on them, and if some-thing is not done quickly, the mob will rise and take Him out of their hands. Hence they roar and roar as if they would split their throats, demanding of the governor His crucifixion.
Mat 27:24-26. And Pilate, seeing that he profits nothing, but the more is the uproar, taking water, washed his hands in presence of the multitude, saying, I am innocent, from the blood of this Just One; you shall see to it. And all the people, responding, said, His blood be upon us and our children. Then he released unto them Barabbas.
Luk 23:24-25. And Pilate decided that the request should be granted, and he released unto them the one who on account of sedition and murder had been cast into prison, and he delivered Jesus according to their choice. Contemporary history says that Pilate had but few soldiers in Jerusalem at that time comparatively with the ordinary force which he kept on hand, having recently been under the necessity of sending away a large detachment to quell an insurrection in Syria. He was therefore apprehensive of a bloody revolution, surging like the waves of the stormy sea, and every moment threatening to break out, deluge the judgment-hall in blood, blockade the streets with the slain, and wrap Jerusalem in a terrible civil war. Consequently, resorting to a principle long rulable, especially in Oriental despotisms, that one innocent man would better die than for many to lose their lives, and having repeatedly pronounced Jesus innocent, he signs His death-warrant as a mere peace measure, in order to prevent a bloody conflict, in which many would certainly perish.
Fuente: William Godbey’s Commentary on the New Testament
"Having displayed a lack of interest in truth, Pilate then revealed a lack of commitment to justice. He lacked the courage of his convictions. If Jesus was innocent of all charges, then Pilate should have set Him free. Instead, Pilate began a series of compromising moves to avoid dealing with an inconvenient truth in a difficult circumstance. First, when Pilate found out Jesus was from Galilee, he sent Him to Herod (Luk 23:6-7). Second, Pilate tried to appeal to the crowd (Joh 18:38), hoping to bypass the desire of the chief priests and elders." [Note: Blum, p. 338.]
Why did Pilate refer to this custom rather than simply releasing Jesus? Apparently he referred to it to draw attention to his generosity in releasing Jesus. He wanted the Jews to realize that He was being good to them by honoring this custom. However, Pilate made a horrible mistake by referring to it. He opened the door to the possibility that the Jews did not want him to release Jesus. They would not accept Jesus as the prisoner whose release would make it possible for Pilate to honor their custom. By referring to Jesus as the King of the Jews Pilate was further insulting the Jewish leaders. They had rejected the idea that Jesus was their King. His own ill advised question set himself up for rejection.
About this time Pilate’s wife warned him to have nothing more to do with Jesus because He was a righteous man (Mat 27:19).