John 18:39 Meaning: Why Pilate Called Jesus 'King of the Jews'

Three Greek words give this verse its weight. First, sunētheia (custom). Thayer notes it originally means 'intimacy, habitual intercourse.' Here it describes a practice that became routine. Pilate appeals not to law but to a repeated human habit. It reminds us how easily even religious festivals can accommodate convenient traditions.

Second, boulomai (wish). This verb carries deliberate intention. Pilate is not merely asking; he is making a calculated offer, hoping to steer the crowd toward mercy. The same word appears in the crowd's refusal: they deliberately choose Barabbas.

Third, apoluō (release). It means to set free, to let go. The word appears twice in this verse. Pilate 'may release' one prisoner, then asks if they want him to 'release' the King. The same word will be used for Barabbas being released. It is the hinge of the Passover mercy, but the crowd chooses a criminal over the innocent King.

Calvin (Reformed tradition) sees Pilate taking a middle path, hoping to satisfy the crowd with a comparison between Jesus and the notorious Barabbas. Gill (Baptist) notes the custom was not a law but a Roman concession to win popular favor. Matthew Henry (Presbyterian) emphasises Pilate's desire to release Jesus, using every means short of courage. The Cambridge Bible (Anglican) observes Pilate's words are 'expressive of scornful contempt' for the Jews. Across traditions, Christians see here both Pilate's weakness and the providence of God: the release of Barabbas prefigures the sinner set free while Christ takes the penalty. No tradition claims the custom was divinely ordained; all recognise it as a human device that God used.

Some readers assume the Passover prisoner release was a Jewish religious requirement. But the Gospels present it as a Roman custom, not a divine command. The Greek word sunētheia means a habitual practice, not a legal obligation. In fact, Pilate invented this offer to try to release Jesus without provoking the crowd. Recognizing this helps us see the scene more clearly: Pilate was not bound by law but made a political gamble that failed.

This verse presses us to examine what we do with our choices. The crowd stood before two prisoners: one harmless, one dangerous. They chose the dangerous one. We do the same when we set aside Jesus for something that seems more exciting or acceptable. This week, notice the subtle ways you might prefer the 'Barabbas' in your life, the habit, the relationship, the ambition you know is not best but feels easier. Then ask yourself: what would it mean to choose the King instead, even when He seems weaker?