John 18:38

Pilate waited for no reply to his question, but τοῦτο εἰπὼν, πάλιν ἐξῆλθε. The noting of each movement of Pilate suggests the eye-witness, and brings out his vacillation. Ἐγὼ οὐδεμίαν αἰτίαν … “I for my part find no fault, or ground of accusation in Him.” Naturally, therefore, Pilate will acquit and dismiss Him; but no. He attempts a compromise: ἔστι δὲ συνήθεια ὑμῖν “You have a custom,” of which we have no information elsewhere; although Josephus (Antiq., xx. 9, 3) relates that at a passover Albinus released some robbers. Analogies in other countries have been produced. This custom Pilate fancies they will allow him to follow in favour of Jesus: βούλεσθε … Ἰουδαίων; ἀπολύσω, aorist subjunctive; cf. Matthew 13:28, θέλεις συλλέξωμεν; Luke 9:54, θέλεις εἴπωμεν; βούλεσθε καλῶμεν; βούλεσθε εἴπω, etc., commonly occur in Aristophanes and other classical writers. Ἐκραύγασαν … Μὴ τοῦτον, ἀλλὰ τὸν Βαραββᾶν, “They shouted,” showing their excitement: πάλιν, previous shoutings have not been mentioned by John, but this word reflects light on the manner in which the accusations had been made. ἦν δὲ ὁ Βαραββᾶς λῃστής. Bar-Abbas, son of a father, or of a Rabbi, διδασκάλου υἱός. In Matthew 27:16, Origen read Ἰησοῦν τὸν Βαρ., but added “in multis exemplaribus non continetur”. He found a mystery in the circumstance that both prisoners were called “Jesus, the Son of the Father”. Barabbas is designated λῃστής, or, as Luke (Luke 23:19) more definitely says, he had been imprisoned for sedition in the city and for murder. John does not bring out the irony of the Jews' choice, which freed the real and crucified the pretended mover of sedition.