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“Jesus Before Pilate”· Matthew 27:11–25
Translation
King James Version
Then answered all the people, and said, 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.
World English Bible Messianic
All the people answered, “May his blood be on us, and on our children!”
Geneva Bible (1599)
Then answered all the people, and saide, His bloud be on vs, and on our children.
Young's Literal Translation
and all the people answering said, `His blood is upon us, and upon our children!'
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If, however, you accept the gospel of truth, you will discover on whom recoils the sentence of the Judge, when requiting on sons the sins of their fathers, even on those who had been (hardened enough) to imprecate spontaneously on themselves this condemnation: "His blood be on us, and on our children." This, therefore, the providence of God has ordered throughout its course, even as it had heard it.
At the desire of the Priests the populace chose Barabbas, which is interpreted 'the son of a Father,' thus shadowing forth the unbelief to come when Antichrist the son of sin should be preferred to Christ.
For as though they were afraid lest they should seem to fall short at all in the crime, having killed the prophets with their own hands, but this man with the sentence of a judge, so they do in every deed; and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, "His blood be on us and on our children," and insult Him, and do despite unto Him themselves, binding Him, leading Him away, and render themselves authors of the spiteful acts done by the soldiers, and nail Him to the cross, and revile Him, and spit at Him, and deride Him. For Pilate contributed nothing in this matter, but they themselves did every thing, becoming accusers, and judges, and executioners, and all.
What then did they? When they saw the judge washing his hands, and saying, "I am innocent," they cried out "His blood be on us, and on our children." Then at length when they had given sentence against themselves, he yielded that all should be done.
See here too their great madness. For passion and wicked desire are like this. They suffer not men to see anything of what is right. For be it that ye curse yourselves; why do you draw down the curse upon your children also?
Nevertheless, the lover of man, though they acted with so much madness, both against themselves, and against their children, so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, "thou seest it is said, brother, how many thousands of Jews there are which believe." And if some continued in their sin, to themselves let them impute their punishment.
Because Christ had answered nothing to the accusations of the Jews, by which Pilate could acquit Him of what was alleged against Him, he contrives other means of saving Him. Now on the feast day the governor we as wont to release unto the people a prisoner whom they would.
And he sought to rescue Christ by means of this practice, that the Jews might not have the shadow of an excuse left them. A convicted murderer is put in comparison with Christ, Barabbas, whom he calls not merely a robber, but a notable one, that is, renowned for crime.
Whom will ye that I release unto you? &c. As much as to say, If ye will not let him go as innocent, at least, yield Him, as convicted, to this holy day. For if you would have released one of whose guilt there was no doubt, much more should you do so in doubtful cases. Observe how circumstances are reversed. It is the populace who are wont to petition for the condemned, and the prince to grant, but here it is the reverse, the prince asks of the people, and renders them thereby more violent.
Then is added something else which alone was enough to deter all from putting Him to death; When we he as set on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man. For joined with the proof afforded by the events themselves, a dream was no light confirmation.
But why did Pilate himself not see this vision? Because his wife was more worthy; or because if Pilate had seen it, he would not have had equal credit, or perhaps would not have told it; wherefore it is provided by God that his wife should see it, and thus it be made manifest to all. And she not merely sees it, but suffers many things because of him, so that sympathy with his wife would make the husband more slack to put Him to death. And the time agreed well, for it was the same night that she saw it.
(Hom. iii. in Cæn. Dom.) Thus then the judge is terrified through his wife, and that he might not consent in the judgment to the accusation of the Jews, himself endured judgment in the affliction of his wife; the judge is judged, and tortured before he tortures.
But none of the foregoing things moved Christ's enemies, because envy had altogether blinded them, and of their own wickedness they corrupt the people, for they persuaded the people that they should ask Barabbas, and destroy Jesus.
Observe here the infatuation of the Jews; their headlong haste, and destructive passions will not let them see what they ought to see, and they curse themselves, saying, His blood be upon us, and even entail the curse upon their children. Yet a merciful God did not ratify this sentence, but accepted such of them and of their children as repented; for Paul was of them, and many thousands of those who in Jerusalem believed.
(Hom. iii. in Cæna Dom.) See the Lord is made ready for the scourge, see now it descends upon Him! That sacred skin is torn by the fury of the rods; the cruel might of repeated blows lacerates His shoulders. Ah me! God is stretched out before man, and He, in whom not one trace of sin can be discerned, suffers punishment as a malefactor.
(Verse 25) And all the people answered and said, 'His blood be on us and on our children.' This curse persists upon the Jews until the present day, and the blood of the Lord is not removed from them. Hence, Isaiah speaks: 'If you raise your hands to me, I will not listen to you. For your hands are full of blood' (Isaiah 1:15). The Jews leave the best inheritance to their children, saying, 'His blood be on us and on our children.'
In the Gospel entitled 'according to the Hebrews,' Barabbas is interpreted, 'The son of their master,' who had been condemned for sedition and murder. Pilate gives them the choice between Jesus and the robber, not doubting but that Jesus would be the rather chosen.
Observe also that visions are often vouchsafed by God to the Gentiles, and that the confession of Pilate and his wife that the Lord was innocent is a testimony of the Gentile people.
Yet even after this answer of theirs, Pilate did not at once assent, but in accordance with his wife's suggestion, Have thou nothing to do with that just man, he answered, Why, what evil hath he done? This speech of Pilate's acquits Jesus. But they cried out the more, saying, Let him be crucified; that it might be fulfilled which is said in the Psalm, Many dogs have compassed me, the congregation of the wicked hath inclosed me; (Ps. 22:16.) and also that of Hieremias, Mine heritage is unto me as a lion in the forest, they have given forth their voice against me. (Jer. 12:8.)
Pilate took water in accordance with that, I will wash my hands in innocency, (Ps. 26:6.) in a manner testifying and saying, I indeed have sought to deliver this innocent man, but since a tumult is rising, and the charge of treason to Cæsar is urged against me, I am innocent of the blood of this just man. The judge then who is thus compelled to give sentence against the Lord, does not convict the accused, but the accusers, pronouncing innocent Him who is to be crucified. See ye to it, as though he had said, I am the law's minister, it is your voice that has shed this blood. Then answered all the people and said, His blood be on us and on our children. This imprecation rests at the present day upon the Jews, the Lord's blood is not removed from them.
It should be known that Pilate administered the Roman law, which enacted that every one who was crucified should first be scourged. Jesus then is given up to the soldiers to be beaten, and they tore with whips that most holy body and capacious bosom of God.
This was done that we might be delivered from those stripes of which it is said, Many stripes shall be to the wicked. (Ps. 32:10.) Also in the washing of Pilate's hands all the works of the Gentiles are cleansed, and we are acquitted of all share in the impiety of the Jews.
(Serm. lix. 2.) The impiety of the Jews then exceeded the fault of Pilate; but he was not guiltless, seeing he resigned his own jurisdiction, and acquiesced in the injustice of others.
John explains what their envy was, when he says, Behold, the world is gone after him; (John 12:19.) and, If we let him thus alone, all men will believe on him. (John 11:48.) Observe also that in place of what Matthew says, Jesus, who is called Christ, Mark says, Will ye that I release unto you the King of the Jews? (Mark 15:9.) For the kings of the Jews alone were anointed, and from that anointing were called Christs.
It was customary among the ancients, when one would refuse to participate in any crime, to take water and wash his hands before the people.
It is to be noted, that the bench (tribunal) is the seat of the judge, the throne (solium) of the king, the chair (cathedra) of the master. In visions and dreams the wife of a Gentile understood what the Jews when awake would neither believe nor understand.
Or otherwise; The devil now at last understanding that he should lose his trophies through Christ, as he had at the first brought in death by a woman, so by a woman he would deliver Christ out of the hands of His enemies, lest through His death he should lose the sovereignty of death.
Those who were crucified being suspended on a cross, by nails driven into the wood through their hands and feet, perished by a lingering death, and lived long on the cross, not that they sought longer life, but that death was deferred to prolong their sufferings. The Jews indeed contrived this as the worst of deaths, but it had been chosen by the Lord without their privity, thereafter to place upon the foreheads of the faithful the same cross as a trophy of His victory over the Devil.
Barabbas also, who headed a sedition among the people, is released to the Jews, that is the Devil, who to this day reigns among them, so that they cannot have peace.
(non occ.) The Evangelist adds the reason why Pilate sought to deliver Christ, For he knew that for envy they had delivered him.
(non occ.) Pilate is said to make this answer, Whether of the twain will ye that I release unto you? either to the message of his wife, or the petition of the people, with whom it was a custom to ask such release on the feast-day.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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 as a sign of his innocence, declaring, "I am innocent of the blood of this just person: see ye to it" (Matthew 27:24). The crowd's response in Matthew 27:25 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 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).
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). 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 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. 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
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.
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.
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). 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.
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), 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
FAQ
Does this verse condemn all Jewish people for all time?
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). The Apostle Peter, speaking to a Jewish audience shortly after Pentecost, called them to repentance and baptism for the forgiveness of sins, demonstrating that the path to salvation remained open. Furthermore, Jesus himself prayed for the forgiveness of those who crucified Him (Luke 23:34), 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, "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 that cleanses from all sin (1 John 1:7). Through His sacrifice, Jesus established a new covenant in His blood (Luke 22:20), providing redemption and forgiveness for all who believe, Jew and Gentile alike (Romans 5:9). Thus, the very "blood" called down in judgment became the "blood" that speaks a better word than Abel's (Hebrews 12:24), 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.