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Matthew 27

When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death:

And when they had bound him, they led him away, and delivered him to Pontius Pilate the governor.

Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,

Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that.

And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.

And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood.

And they took counsel, and bought with them the potter's field, to bury strangers in.

Wherefore that field was called, The field of blood, unto this day.

Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value;

And gave them for the potter's field, as the Lord appointed me.

And Jesus stood before the governor: and the governor asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest.

And when he was accused of the chief priests and elders, he answered nothing.

Then said Pilate unto him, Hearest thou not how many things they witness against thee?

And he answered him to never a word; insomuch that the governor marvelled greatly.

Now at that feast the governor was wont to release unto the people a prisoner, whom they would.

And they had then a notable prisoner, called Barabbas.

Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ?

For he knew that for envy they had delivered him.

When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him.

But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus.

The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas.

Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified.

And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

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.

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

Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified.

Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.

And they stripped him, and put on him a scarlet robe.

And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews!

And they spit upon him, and took the reed, and smote him on the head.

And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.

And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

And when they were come unto a place called Golgotha, that is to say, a place of a skull,

They gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink.

And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.

And sitting down they watched him there;

And set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS.

Then were there two thieves crucified with him, one on the right hand, and another on the left.

And they that passed by reviled him, wagging their heads,

And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.

Likewise also the chief priests mocking him, with the scribes and elders, said,

He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.

He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

The thieves also, which were crucified with him, cast the same in his teeth.

Now from the sixth hour there was darkness over all the land unto the ninth hour.

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

Some of them that stood there, when they heard that, said, This man calleth for Elias.

And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink.

The rest said, Let be, let us see whether Elias will come to save him.

Jesus, when he had cried again with a loud voice, yielded up the ghost.

And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;

And the graves were opened; and many bodies of the saints which slept arose,

And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.

Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God.

And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

When the even was come, there came a rich man of Arimathaea, named Joseph, who also himself was Jesus' disciple:

He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered.

And when Joseph had taken the body, he wrapped it in a clean linen cloth,

And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed.

And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre.

Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate,

Saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again.

Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first.

Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

So they went, and made the sepulchre sure, sealing the stone, and setting a watch.

What does Matthew 27:24 mean?

Explanation

Matthew 27:24 describes the moment when Pontius Pilate, the Roman governor of Judea, explicitly distances himself from the decision to execute Jesus Christ.

Pilate acknowledges that his attempts to reason with the crowd are futile.

As a gesture to show his desire to be absolved of responsibility for Jesus' death, he washes his hands in water in front of the people.

By declaring himself innocent of "the blood of this just person," Pilate is making a public statement that the decision to crucify Jesus is against his own judgment and is, instead, a result of the crowd's insistence.

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Historical Context

This verse is set during the final hours leading to the crucifixion of Jesus Christ.

The historical context is the Roman occupation of Judea during the early first century.

During this period, Jewish leaders presented Jesus to Pilate, accusing him of claiming to be the King of the Jews, a title they interpreted as an act of sedition against Roman authority.

Despite his personal misgivings about Jesus' guilt, Pilate yielded to the demands of the mob to maintain order.

The act of washing hands as a symbolic gesture of innocence was recognized in the Jewish tradition (Deuteronomy 21:6) and likely understood by the wider population as well.

Theological Insights

Theologically, this verse is significant because it serves several purposes:

It fulfills Old Testament prophecy (e.g., Isaiah 53) regarding the suffering of the Messiah, which is interpreted within Christian theology as an integral part of the redemptive process through Jesus' death.
The declaration of Jesus as a "just person" underscores the Christian belief in the sinlessness of Christ.
Theologically, Pilate's act of washing his hands symbolizes the human attempt to absolve oneself of guilt, yet Christian doctrine teaches that only through Jesus can one truly be cleansed of sin.

Different denominations may focus on various aspects of Pilate's actions, either as a historical critique of political expediency or a metaphor for moral responsibility and the need for divine salvation.

Practical Applications

The verse can serve as a reminder of the personal responsibility one has in making moral choices, even under pressure from others.

It challenges individuals to consider the consequences of their actions or inaction and to take a stand for justice, even when it is unpopular or comes at a personal cost.

This teaching can be applied in daily life when one faces ethical dilemmas or societal pressures to conform to actions that may compromise personal integrity or harm others.

Cross-References

[Deuteronomy 21:6-7](/old-testament/deuteronomy/21/6/what-does-deuteronomy-21-6-mean) - "And all the elders of that city, that are next unto the slain man, shall wash their hands over the heifer that is beheaded in the valley:"
Psalm 26:6 - "I will wash mine hands in innocency: so will I compass thine altar, O LORD:"
Isaiah 53:3-9 - Describes a suffering servant who is punished for the sins of others.
John 19:4 - "Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him."

Language Study

The key words in the original Greek text include:

"Washed" (ἔνιψεν, enipsen): This word implies a physical act of cleansing.
"Hands" (χεῖρας, cheiras): In this context, the hands symbolize the agent of action and potential guilt.
"Innocent" (ἀθῷος, athoos): Free from wrongdoing or guilt.
"Blood" (αἵματος, aimatos): Often associated with life or death, here it signifies the responsibility for Jesus' death.

These words collectively underscore Pilate's attempt to distance himself from the execution.

Cultural and Religious Comparisons

In many ancient cultures, washing one's hands was a common ritual to signify innocence or purification. For example, in Ancient Rome, the priestly class (the Pontifices) performed hand-washing rituals as part of their sacred duties.

In a more contemporary religious context, the hand-washing might be compared to the ablution rituals in Islam (Wudu) before prayers, symbolizing spiritual cleanliness.

Scientific Perspectives

Scientific perspectives do not directly relate to this verse, as the act of washing hands to absolve moral or legal responsibility is a symbolic and ritualistic one rather than an empirical or testable claim.

However, in terms of hygiene, modern science affirms the importance of handwashing for preventing disease transmission, though the intent in this context is vastly different.

Commentaries

Various experts and biblical scholars perceive this verse from different perspectives:

Some focus on Pilate's personal conflict between what he perceives to be justice versus political expediency.
Others emphasize the Jewish leaders' roles in putting pressure on Pilate.
Still, others use this verse to highlight a pattern of injustice where those with power fail to protect the innocent.
It has also been noted that Pilate's attempt to absolve himself of guilt was futile, as Christian tradition holds Pilate complicit in Jesus' death despite his symbolic handwashing.

In each of these interpretations, the common theme is the tension between power, justice, and moral responsibility.

Matthew 27

Matthew 27

What does Matthew 27:24 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Matthew 27:24 mean?

Explanation

Top Rated Matthew Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?