Matthew 27:24 - Printer Friendly

ESV: So when Pilate saw that he was gaining nothing, but rather that a riot was beginning, he took water and washed his hands before the crowd, saying, "I am innocent of this man 's blood; see to it yourselves."

NIV: When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. "I am innocent of this man’s blood," he said. "It is your responsibility!"

NASB: Now when Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, 'I am innocent of this Man’s blood; you yourselves shall see.'

CSB: When Pilate saw that he was getting nowhere, but that a riot was starting instead, he took some water, washed his hands in front of the crowd, and said, "I am innocent of this man’s blood. See to it yourselves!"

NLT: Pilate saw that he wasn’t getting anywhere and that a riot was developing. So he sent for a bowl of water and washed his hands before the crowd, saying, 'I am innocent of this man’s blood. The responsibility is yours!'

KJV: When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

NKJV: When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this just Person. You see to it.”

This gesture by the Roman governor is both cowardly, irrational, and cruel. He knows Jesus is innocent (John 18:33–36; Luke 23:13–14). He recognizes the manipulation of Jewish religious leaders (Matthew 27:18). He sees the absurdity of a mob willing to set loose a "notorious" murder instead of a peaceful teacher (Matthew 27:15–16; Mark 15:7). And yet, history notes that Pilate's position as governor was not secure. His harsh, violent acts had resulted in unrest in the past. His superiors had most likely threatened to remove him if there was further chaos. Most likely, the chief priests know this and are whipping the mob into a frenzy, to intimidate the governor into choosing so-called-peace over justice.

In the end, political risks kept Pilate from doing what he knew was right. After attempting to challenge the crowds—in what must have been a shouting match—about choosing to have Barabbas released instead of Jesus, he realized they were on the verge of a full-blown violent mutiny. It wasn't just that they preferred Barabbas; the assembled crowd is angrily, aggressively demanding Jesus be sentenced to death.

Pilate gives up and gives in. Condemning an innocent man is already an act of weakness. What he does next is almost embarrassing: trying to dodge responsibility for his own decision. In an act of great theatre, Pilate dramatically washes his hands, symbolizing that he refuses any responsibility for Jesus' death. Even as he signs a death warrant for a truly guiltless man, Pontius Pilate has the nerve to declare himself innocent of Jesus' death.

Of course, merely saying "it's not my fault" does not absolve Pilate, in any way. He will give the order for Jesus to be executed. He could have done otherwise—but chose his own comfort and position over upholding justice. His soldiers will carry out that order. He will share the responsibility for Jesus' death with the people in that crowd, everyone else involved, and every other sinner in history whose sins were part of Christ's atonement (2 Corinthians 5:12; Romans 5:8).

For their part, the assembled mob will unthinkingly wave off their own guilt, downplaying the immorality of this scene (Matthew 27:25).

Matthew 27:11–26 describes Jesus' trial before the Roman governor, Pontius Pilate. The Jewish religious leaders are asking Pilate to condemn Jesus to death, hurling accusations. Pilate is amazed that Jesus remains silent, barely saying anything in His own defense. Pilate offers the Passover crowds the choice between releasing Jesus or releasing Barabbas. They choose Barabbas and call for Jesus to be crucified. Pilate recognizes the obvious feud driving this persecution; he is more concerned with civil order than with justice. He agrees to execute Jesus while claiming no responsibility for the decision. Further details are found in Mark 15:1–15, Luke 23:1–25, and John 18:28—19:16.

When Judas learns Jesus has been condemned, he regrets betraying the Lord. He throws down his ill-gotten money and hangs himself. Jesus is taken to Pilate, who finds nothing to charge Him with. Given the choice, the people shout for the release of a convicted murderer and insist on Jesus' death. Jesus is mocked by a battalion of soldiers and then taken to be crucified. On the cross, He is mocked for not being able to save Himself. After three hours of darkness, Jesus dies. He is buried by a rich follower in a new tomb. This location is tightly guarded to prevent anyone from stealing the body.

Matthew 27 begins with an official meeting of the Jewish ruling council. They affirm Jesus' condemnation from the previous night, described in chapter 26. Judas confesses his betrayal and hangs himself. Pilate tries to release Jesus, but the mob shouts for Jesus to be crucified. Jesus is humiliated by Roman soldiers and marched to be executed. On the cross, He is mocked by Jewish religious leaders and others. He dies and is buried in a never-used tomb. Extensive efforts to secure His body from being stolen only serve to prove the miraculous nature of His resurrection, which is detailed in chapter 28.

The Gospel of Matthew clearly shows the influence of its writer's background, and his effort to reach a specific audience. Matthew was one of Jesus' twelve disciples, a Jewish man, and a former tax collector. This profession would have required literacy, and Matthew may have transcribed some of Jesus' words as they were spoken. This book is filled with references to the Old Testament, demonstrating to Israel that Jesus is the Promised One. Matthew also includes many references to coins, likely due to his former profession. Matthew records extensive accounts of Jesus' teaching, more than the other three Gospels.