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John 18

When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.

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.

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 be fulfilled, which he spake, Of them which thou gavest me have I lost none.

Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

Then the band and the captain and officers of the Jews took Jesus, and bound him,

And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same 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: 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, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.

The high priest then asked Jesus of his disciples, and of his doctrine.

Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said.

And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so?

Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?

Now Annas had sent him bound unto Caiaphas the high priest.

And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?

Peter then denied again: and immediately the cock crew.

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, It is not lawful for us to put any man to death:

That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die.

Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?

Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?

Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done?

Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

Pilate therefore said unto him, 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.

Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all.

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?

Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

What does John 18:39 mean?

Explanation

John 18:39 contains Pilate's address to the Jewish crowd during the trial of Jesus.

Pilate refers to a custom in which a prisoner would be released at the Jewish festival of Passover.

Pilate seems to be offering them a choice, suggesting the release of Jesus, whom he calls the "King of the Jews." This is a politically charged term, particularly in the Roman context, where there was only one king, Caesar.

Pilate appears to be trying to appeal to the crowd to choose Jesus over another prisoner, perhaps to avoid responsibility for executing a man he finds no fault in.

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Historical Context

The Gospel of John is one of the four canonical gospels in the New Testament, and it provides an account of the life, death, and resurrection of Jesus.

The passage is set during the trial of Jesus by Pontius Pilate, the Roman governor of Judea.

The custom of releasing a prisoner at Passover is not well documented outside the Gospels, so it may have been a Roman concession to the occupied Jewish populace to maintain peace.

Theological Insights

From a theological standpoint, this verse can be seen as a moment where Pilate offers the Jews the opportunity to choose mercy over judgment.

It also highlights the concept of Jesus as the King of the Jews, which is a messianic title.

Different denominations and theologians consider the "custom" to either be historical or a literary device to move the narrative towards the crucifixion.

Practical Applications

This verse can be applied in daily life through the examination of choices between mercy and condemnation.

Believers might reflect on how they can exercise compassion in difficult situations and how they act when they have power over others.

The tension between popular opinion and moral integrity can also be considered a relevant takeaway from this passage.

Cross-References

Matthew 27:15 - "Now at that feast the governor was wont to release unto the people a prisoner, whom they would."
Mark 15:6 - "Now at that feast he released unto them one prisoner, whomsoever they desired."
Luke 23:17 - "(For of necessity he must release one unto them at the feast.)"
Isaiah 53:3 - "He is despised and rejected of men; a man of sorrows, and acquainted with grief..."

Language Study

In the original Greek text of the New Testament, notable words from John 18:39 include:

"custom" from the Greek word "ἔθος" (ethos) which refers to a custom or a habit, something that is common practice.
"release" is from the Greek "ἀπολύω" (apoluo), meaning to set free or release.
"King of the Jews" involves the Greek "βασιλεὺς τῶν Ἰουδαίων" (basileus ton Ioudaion), where "basileus" means king or monarch, and "Ioudaion" refers to the Jews or Judeans.

Cultural and Religious Comparisons

The theme of an innocent person being set free or sacrificed for the good of the people is found in various myths and religious traditions.

In some ways, it echoes ancient scapegoat rituals and notions of substitutionary atonement found elsewhere in the Old Testament and in other cultures' rites.

Scientific Perspectives

Modern historical and sociological analysis would attempt to understand the probability and logistics of such a custom of release in Roman-occupied Judea.

The account cannot be directly corroborated through archaeological evidence, but it can be evaluated in the context of what is known about Roman legal practices and governance.

Commentaries

According to various biblical scholars and commentaries:

The Matthew Henry Commentary suggests Pilate was attempting to reason with the people, knowing Jesus was innocent and hoping they would ask for His release.
The Pulpit Commentary discusses the debate on whether the "custom" was Roman or Jewish and its origin, with some scholars suggesting it was introduced by the Romans for policy reasons.
The New Bible Commentary notes the irony in the crowd choosing Barabbas, a known criminal, over Jesus, who Pilate repeatedly states he finds no fault in.
The Cambridge Bible for Schools and Colleges highlights Pilate's use of the title "King of the Jews," which could be interpreted as scornful disbelief or as a serious option for the crowd to consider Jesus as their leader against Roman rule.

John 18

John 18

What does John 18:39 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does John 18:39 mean?

Explanation

Top Rated John Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?