Matthew 27:25

KJV

Then answered all the people, and said, His blood [be] on us, and on our children.

KJV (with Strong's)

Then {G2532} answered {G611} all {G3956} the people {G2992}, and said {G2036}, His {G846} blood {G129} be on {G1909} us {G2248}, and {G2532} on {G1909} our {G2257} children {G5043}.

Complete Jewish Bible

All the people answered, "His blood is on us and on our children!"

Berean Standard Bible

All the people answered, “His blood be on us and on our children!”

American Standard Version

And all the people answered and said, His blood be on us, and on our children.

Commentary

### SUMMARY
Matthew 27:25 records the chilling and pivotal declaration by the Jewish crowd before Pontius Pilate, who, in an attempt to wash his hands of Jesus's condemnation, offered them a choice between Jesus and Barabbas. In a moment of profound corporate responsibility and self-imprecation, the people, incited by their leaders, willingly accepted the bloodguilt for Jesus's crucifixion upon themselves and their descendants, a statement laden with tragic historical and theological implications.

### CONTEXT
* **Literary Context:** This verse is the climax of Pilate's attempts to release Jesus and avoid responsibility for His death. Immediately preceding this, Pilate had publicly [washed his hands](/matthew/27-24 "Matthew 27:24 - Pilate's Symbolic Act") as a sign of his innocence, declaring, "I am innocent of the blood of this just person: see ye to it" ([Matthew 27:24](/matthew/27-24 "Matthew 27:24 - Pilate's Declaration")). The crowd's response in [Matthew 27:25](/matthew/27-25 "Matthew 27:25 - The Crowd's Self-Imprecation") is a direct and dramatic answer to Pilate's challenge, demonstrating their unwavering resolve, fueled by the chief priests and elders who had [persuaded the multitudes](/matthew/27-20 "Matthew 27:20 - Incitement of the Crowd") to demand Barabbas's release and Jesus's crucifixion. The narrative then swiftly moves to Jesus's scourging and delivery to be crucified ([Matthew 27:26](/matthew/27-26 "Matthew 27:26 - Jesus Delivered for Crucifixion")).
* **Historical & Cultural Context:** The scene unfolds during the Passover festival in Jerusalem, a time when Jewish nationalism and messianic fervor were high, often leading to unrest under Roman occupation. Pontius Pilate, the Roman governor, was known for his cruelty and insensitivity, yet in this instance, he appears hesitant to condemn Jesus, perhaps fearing a riot or recognizing Jesus's innocence. The concept of "bloodguilt" was deeply ingrained in Jewish law and culture, signifying moral culpability for shedding innocent blood, which could bring a curse upon individuals or the community ([Deuteronomy 19:10](/deuteronomy/19-10 "Deuteronomy 19:10 - Avoiding Bloodguilt")). The crowd's declaration, "His blood be on us, and on our children," was a solemn, self-imposed oath, a willingness to bear the consequences, echoing ancient covenants and curses. This was not merely an emotional outburst but a culturally understood acceptance of profound spiritual and legal responsibility.
* **Key Themes:** [Matthew 27:25](/matthew/27-25 "Matthew 27:25 - The Crowd's Declaration") contributes significantly to several key themes within Matthew's Gospel and the broader biblical narrative. Firstly, it highlights the theme of **corporate responsibility and guilt**, where a collective group willingly assumes accountability for a grave injustice. Secondly, it underscores the profound **rejection of the Messiah** by a significant portion of Israel's leadership and populace, choosing a known insurgent, Barabbas, over their rightful King. This rejection sets the stage for the subsequent Passion and resurrection, which ultimately opens the door for the Gospel to be proclaimed to all nations, as seen in the [Great Commission](/matthew/28-18-20 "Matthew 28:18-20 - The Great Commission"). Finally, the verse powerfully conveys the **weight of bloodguilt**, a concept that carries immense spiritual and societal consequences in the biblical worldview, demonstrating the terrifying resolve of those who condemned Jesus.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **blood (Greek, _haîma'_):** (G129) This term, derived from an uncertain source, literally refers to the vital fluid of men or animals. Figuratively, it can denote the juice of grapes. Most significantly in this context, it carries the special implication of the atoning blood of Christ, or more broadly, bloodshed and kindred. Here, "blood" signifies not merely the physical act of killing Jesus, but the full moral and spiritual responsibility, the guilt, and the dire consequences associated with shedding innocent blood, particularly that of a righteous man.
* **on (Greek, _epí'_):** (G1909) A primary preposition indicating superimposition. It can denote place (over, upon, at, on), time (about, after), or direction (towards, upon). In this verse, "on" (ἐπί) functions with the dative case (ἡμᾶς, τέκνα ἡμῶν) to signify that the bloodguilt is placed *upon* them and *upon* their children, indicating a direct imposition of responsibility and consequences. It's a declaration that the burden and repercussions of this act are to rest directly upon them.
* **people (Greek, _laós'_):** (G2992) Apparently a primary word, referring to a people in general, distinguishing it from δῆμος (dēmos), which denotes one's own populace or a specific political body. In Matthew 27:25, "all the people" refers to the assembled crowd present at Pilate's judgment seat, representing a significant portion of the Jewish populace in Jerusalem at that time. Their collective voice and declaration underscore the corporate nature of this acceptance of bloodguilt.

#### Verse Breakdown
* **"Then answered all the people, and said,"**: This opening clause establishes the collective nature of the declaration. It indicates a unified, emphatic response from the assembled crowd, not just a few individuals. The verb "answered" (ἀπεκρίθη) implies a direct reply to Pilate's attempt to disassociate himself from the condemnation of Jesus, highlighting the crowd's active participation and agency in the proceedings.
* **"His blood [be] on us,"**: This is the core of the self-imprecation. The phrase "His blood be on us" is a solemn, legally and culturally significant declaration in Jewish thought. It signifies a willingness to accept full responsibility and the associated consequences for Jesus's death. It is an oath, a self-curse, indicating that the guilt and any divine judgment for this act should fall directly upon them. It is a terrifying statement of accountability.
* **"and on our children."**: This extension amplifies the gravity of the declaration, indicating a desire for the consequences of their actions to extend beyond themselves to future generations. This reflects a common ancient Near Eastern understanding of corporate solidarity and generational consequences, where the actions of one generation could impact subsequent ones. It underscores the profound and far-reaching nature of their commitment to Jesus's condemnation.

#### Literary Devices
Matthew 27:25 employs several powerful literary devices. The most prominent is **Self-Imprecation**, where the crowd willingly pronounces a curse upon themselves and their descendants. This is not merely a statement of fact but a performative utterance, an active acceptance of responsibility and its dire consequences. There is also profound **Irony** at play: the very blood they call down upon themselves, intended as a curse of judgment, is ultimately the blood that, through Christ's atoning sacrifice, becomes the source of forgiveness and salvation for all who believe, including future generations of Jews and Gentiles. Furthermore, the verse functions as a chilling **Foreshadowing**, hinting at the future suffering and dispersion that would befall the Jewish people, although it is crucial to interpret this not as a divine curse on all Jews for all time, but as a consequence of specific historical choices and a call to repentance.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The declaration in Matthew 27:25 carries immense theological weight, connecting to the biblical understanding of corporate sin, bloodguilt, and divine justice. In the Old Testament, the shedding of innocent blood defiled the land and brought severe consequences, often requiring atonement or incurring a curse upon the community ([Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Blood Defiles the Land")). The crowd's willingness to take Jesus's blood upon themselves and their children resonates with the concept of covenant curses, where disobedience to God's commands brings judgment. However, it also highlights the profound mystery of God's redemptive plan, where the very act of human rejection and sin becomes the means through which God's ultimate salvation is accomplished. This verse reminds us that humanity's greatest sin—the murder of God's Son—paradoxically became the foundation for humanity's greatest salvation.

* [Deuteronomy 19:10](/deuteronomy/19-10 "Deuteronomy 19:10 - Avoiding Bloodguilt in the Land")
* [Joshua 2:19](/joshua/2-19 "Joshua 2:19 - Rahab's Family and Bloodguilt")
* [Acts 5:28](/acts/5-28 "Acts 5:28 - Apostles Accused of Bloodguilt")

### REFLECTION AND APPLICATION
Matthew 27:25 serves as a profound and sobering reminder of the gravity of human choices, especially when influenced by mob mentality and spiritual blindness. It compels us to consider the immense responsibility we bear in our own decisions, particularly concerning truth and justice. The crowd's willingness to accept such a heavy burden of guilt should challenge us to critically examine our own hearts: Are we susceptible to popular opinion over divine truth? Do we allow societal pressure to dictate our moral compass? This verse also underscores the incredible depth of God's grace. Despite this horrific declaration, Jesus, even while on the cross, prayed, "[Father, forgive them; for they know not what they do](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")" ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")), demonstrating a love that transcends even the most profound rejection. For believers today, it highlights that the "blood" they called down as a curse ultimately became the "blood" of atonement, offering forgiveness and new life to all who repent and believe, regardless of their past.

#### Questions for Reflection
* **In what ways might I be susceptible to "mob mentality" or popular opinion that contradicts biblical truth?**
* **How does the crowd's willingness to accept bloodguilt challenge my understanding of personal and corporate responsibility?**
* **Considering Jesus's prayer for forgiveness, how does this verse deepen my appreciation for God's boundless grace and mercy?**
* **What are the long-term consequences of rejecting truth and justice in my own life or community?**

### FAQ
**Does this verse condemn all Jewish people for all time?**

Answer: No, this verse does not condemn all Jewish people for all time. While the declaration was made by "all the people" present at that specific moment, it does not imply a perpetual curse on every Jewish individual throughout history. The New Testament consistently teaches that salvation is offered to all, both Jew and Gentile, through faith in Jesus Christ ([Romans 1:16](/romans/1-16 "Romans 1:16 - Gospel Power for Salvation")). The Apostle Peter, speaking to a Jewish audience shortly after Pentecost, called them to [repentance and baptism for the forgiveness of sins](/acts/2-38 "Acts 2:38 - Peter's Call to Repentance"), demonstrating that the path to salvation remained open. Furthermore, Jesus himself prayed for the forgiveness of those who crucified Him ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")), indicating divine mercy even in the face of such a grave act. Interpreting this verse as a blanket condemnation of an entire ethnic group for millennia is a misapplication that has historically fueled anti-Semitism and contradicts the universal offer of God's grace.

### CHRIST-CENTERED FULFILLMENT
The chilling declaration of the crowd in [Matthew 27:25](/matthew/27-25 "Matthew 27:25 - The Crowd's Declaration"), "His blood be on us, and on our children," finds its ultimate Christ-centered fulfillment not as a perpetual curse, but as the very means of universal salvation through the atoning work of Jesus. What the crowd intended as an imprecation of judgment, God sovereignly transformed into the foundation of His New Covenant. The "blood" they demanded was indeed shed, but it was not merely the blood of an innocent man bringing guilt; it was the precious, sinless blood of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") that cleanses from all sin ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")). Through His sacrifice, Jesus established a new covenant in His blood ([Luke 22:20](/luke/22-20 "Luke 22:20 - The New Covenant in Christ's Blood")), providing redemption and forgiveness for all who believe, Jew and Gentile alike ([Romans 5:9](/romans/5-9 "Romans 5:9 - Justification by Christ's Blood")). Thus, the very "blood" called down in judgment became the "blood" that speaks a better word than Abel's ([Hebrews 12:24](/hebrews/12-24 "Hebrews 12:24 - The Blood of Sprinkling")), offering reconciliation, peace, and eternal life to everyone who comes to Him by faith, turning a moment of human depravity into the glorious display of divine love and grace.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Joshua 2:19

And it shall be, [that] whosoever shall go out of the doors of thy house into the street, his blood [shall be] upon his head, and we [will be] guiltless: and whosoever shall be with thee in the house, his blood [shall be] on our head, if [any] hand be upon him.

Acts 5:28

Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.

Acts 7:52

Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:

Deuteronomy 19:10

That innocent blood be not shed in thy land, which the LORD thy God giveth thee [for] an inheritance, and [so] blood be upon thee.

1 Thessalonians 2:15

Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

1 Thessalonians 2:16

Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Numbers 35:33

So ye shall not pollute the land wherein ye [are]: for blood it defileth the land: and the land cannot be cleansed of the blood that is shed therein, but by the blood of him that shed it.