See the notes at Matthew 27:15-21.

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 labor, and made nothing out: see the notes on Matthew 27:15; Luke 23:17.

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.

Ye have a custom

The word συνήθεια, 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 (ἐν τῷ πάσχα)

More specific than Matthew and Mark, where the expression is general, κατὰ ἑορτήν, at feast-time.

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?

18:39,40 Ye have a custom. See PNT Mt 27:15. He was eager to comply with the custom in order to release an innocent prisoner, but he had not measured the depths of the Jewish hate which could demand, instead, a robber and a murderer.

39. But ye have a custom that I should release one unto you at the passover, &c.-See on [1907]Mr 15:7-11. "On the typical import of the choice of Christ to suffer, by which Barabbas was set free, see the sixteenth chapter of Leviticus, particularly Le 16:5-10, where the subject is the sin offering on the great day of atonement" [Krafft in Luthardt].

18:33-40 Art thou the King of the Jews? that King of the Jews who has been so long expected? Messiah the Prince; art thou he? Dost thou call thyself so, and wouldest thou be thought so? Christ answered this question with another; not for evasion, but that Pilate might consider what he did. He never took upon him any earthly power, never were any traitorous principles or practices laid to him. Christ gave an account of the nature of his kingdom. Its nature is not worldly; it is a kingdom within men, set up in their hearts and consciences; its riches spiritual, its power spiritual, and it glory within. Its supports are not worldly; its weapons are spiritual; it needed not, nor used, force to maintain and advance it, nor opposed any kingdom but that of sin and Satan. Its object and design are not worldly. When Christ said, I am the Truth, he said, in effect, I am a King. He conquers by the convincing evidence of truth; he rules by the commanding power of truth. The subjects of this kingdom are those that are of the truth. Pilate put a good question, he said, What is truth? When we search the Scriptures, and attend the ministry of the word, it must be with this inquiry, What is truth? and with this prayer, Lead me in thy truth; into all truth. But many put this question, who have not patience to preserve in their search after truth; or not humility enough to receive it. By this solemn declaration of Christ's innocence, it appears, that though the Lord Jesus was treated as the worst of evil-doers, he never deserved such treatment. But it unfolds the design of his death; that he died as a Sacrifice for our sins. Pilate was willing to please all sides; and was governed more by worldly wisdom than by the rules of justice. Sin is a robber, yet is foolishly chosen by many rather than Christ, who would truly enrich us. Let us endeavour to make our accusers ashamed as Christ did; and let us beware of crucifying Christ afresh.