Matthew 27:24
When Pilate saw that he was accomplishing nothing, but that instead a riot was breaking out, he took water and washed his hands before the crowd. "I am innocent of this man's blood," he said. "You bear the responsibility."
When Pilate saw
The phrase "When Pilate saw" indicates a moment of realization and decision. Pilate, the Roman governor, is a historical figure whose role was to maintain order and enforce Roman law. The Greek word for "saw" (εἶδεν, eiden) implies not just physical sight but understanding and perception. Pilate's perception of the situation reflects his awareness of the escalating tension and the potential for disorder, which was a significant concern for Roman authorities tasked with maintaining peace.

that he was accomplishing nothing
The phrase "that he was accomplishing nothing" reveals Pilate's frustration and impotence in the face of the crowd's demands. The Greek word for "accomplishing" (ὠφελέω, opheleō) means to benefit or profit. Pilate's attempts to reason with the crowd and release Jesus were futile, highlighting the deep-seated animosity and determination of the Jewish leaders to see Jesus condemned.

but that instead a riot was breaking out
The word "riot" (θόρυβος, thorubos) in Greek suggests a tumultuous and chaotic disturbance. Historically, Roman governors were held accountable for maintaining public order, and a riot could have severe repercussions for Pilate's career. This context underscores the pressure Pilate faced, balancing justice with political expediency.

he took water and washed his hands before the crowd
The act of washing hands is symbolic, rooted in Jewish tradition as a gesture of innocence and purification (Deuteronomy 21:6-7). Pilate's public display was an attempt to absolve himself of responsibility for Jesus' fate. Archaeologically, this act reflects the cultural practices of the time, where such symbolic gestures were understood by the populace.

'I am innocent of this man’s blood,'
The declaration "I am innocent of this man’s blood" is Pilate's verbal attempt to distance himself from the decision to crucify Jesus. The Greek word for "innocent" (ἀθῷος, athōos) means free from guilt. Pilate's statement is ironic, as he held the authority to release Jesus but chose to yield to the crowd's demands, highlighting the moral and ethical complexities of his position.

'You bear the responsibility.'
The phrase "You bear the responsibility" shifts the burden of guilt onto the crowd. The Greek word for "responsibility" (ὑμεῖς ὄψεσθε, hymeis opsesthe) implies seeing or experiencing the consequences. This statement reflects the biblical principle of personal accountability for one's actions, resonating with the broader scriptural theme of justice and retribution.

Persons / Places / Events
1. Pontius Pilate
The Roman governor of Judea who presided over the trial of Jesus. He is depicted as attempting to absolve himself of responsibility for Jesus' crucifixion.

2. The Crowd
The assembly of people in Jerusalem, influenced by the chief priests and elders, demanding Jesus' crucifixion.

3. Jesus Christ
The central figure of the New Testament, whose trial and crucifixion are pivotal events in Christian theology.

4. The Washing of Hands
A symbolic act by Pilate to declare his innocence in the decision to crucify Jesus, reflecting a Roman custom of absolving oneself from guilt.

5. The Riot
The escalating unrest among the crowd, which pressured Pilate into making a decision against his better judgment.
Teaching Points
The Danger of Moral Compromise
Pilate's decision to wash his hands rather than stand for justice illustrates the peril of compromising one's values under pressure. Christians are called to uphold righteousness, even when it is unpopular or difficult.

The Influence of the Crowd
The crowd's role in Jesus' crucifixion serves as a warning about the power of collective influence. Believers should be discerning and not swayed by the majority when it contradicts God's truth.

Personal Responsibility
Pilate's attempt to shift responsibility highlights the importance of personal accountability. Each individual must own their decisions and actions, especially in matters of faith and justice.

Symbolism vs. Reality
Pilate's hand-washing was a symbolic gesture that did not change the reality of his involvement. Christians should be wary of relying on outward symbols without genuine inner transformation.

The Fulfillment of Prophecy
Despite human actions, God's sovereign plan was fulfilled through Jesus' crucifixion. This reassures believers that God's purposes prevail, even in seemingly unjust situations.
Bible Study Questions
1. How does Pilate's action of washing his hands reflect human tendencies to avoid responsibility, and how can we apply this lesson in our daily lives?

2. In what ways can the influence of the crowd be seen in today's society, and how can Christians stand firm in their convictions against such pressures?

3. Reflect on a time when you faced a moral compromise. How did you handle it, and what biblical principles can guide you in future situations?

4. How does the concept of personal responsibility in Pilate's account relate to the teachings of Jesus about accountability and repentance?

5. Considering the fulfillment of prophecy through Jesus' crucifixion, how can believers find comfort in God's sovereignty during times of injustice or suffering?
Connections to Other Scriptures
Deuteronomy 21:6-7
This Old Testament passage describes a ritual where elders wash their hands to declare innocence in the case of an unsolved murder, paralleling Pilate's symbolic act.

Psalm 26:6
David speaks of washing his hands in innocence, which connects to Pilate's attempt to claim innocence in Jesus' death.

John 19:12-16
Provides additional context to Pilate's internal conflict and the political pressures he faced, leading to his decision.

Acts 3:13-15
Peter addresses the people of Israel, highlighting their role in Jesus' crucifixion, which connects to the crowd's responsibility mentioned by Pilate.
Better to be a Puritan than a PilateH. W. Beecher.Matthew 27:24
Guilt that Will not Wash OffR. Tuck Matthew 27:24
Lessons from the IncidentsWilliam West.Matthew 27:24
Pilate a Type of Self-Justifying Rejectors of the GospelS. V. McCorkle.Matthew 27:24
Pilate and His Modern ImitatorsH. W. Beecher.Matthew 27:24
The Actors in a Momentous TragedyJ.A. Macdonald Matthew 27:11-31
Christ Before Pilate. No. 2Marcus Dods Matthew 27:15-30
People
Barabbas, Eli, Elias, Elijah, Israelites, James, Jeremiah, Jeremias, Jeremy, Jesus, Joseph, Joses, Judas, Mary, Pilate, Simon, Zabdi, Zebedee
Places
Arimathea, Cyrene, Field of Blood, Galilee, Golgotha, Jerusalem, Place of the Skull
Topics
Able, Accomplishing, Arising, Availed, Beginning, Blood, Contrary, Crowd, Disturbance, Front, Gain, Gained, Gaining, Getting, Guiltless, Hands, Innocent, Instead, Man's, Multitude, Murder, Nothing, Nowhere, Pilate, Prevail, Prevailed, Profiteth, Rather, Responsibility, Responsible, Righteous, Riot, Saying, Seeing, Sight, Starting, Threatening, Trouble, Tumult, Upright, Uproar, Wash, Washed, Washing, Working, Yourselves
Dictionary of Bible Themes
Matthew 27:24

     1670   symbols
     2075   Christ, sinless
     5054   responsibility, examples
     5156   hand
     5279   crowds
     5865   gestures
     7318   blood, symbol of guilt
     7478   washing
     8279   innocence, examples

Matthew 27:11-26

     5203   acquittal
     5593   trial

Matthew 27:14-31

     2585   Christ, trial

Matthew 27:15-26

     5349   injustice, examples

Matthew 27:17-31

     5838   disrespect

Matthew 27:19-26

     5714   men

Matthew 27:20-24

     5936   riots

Matthew 27:21-26

     5884   indecision

Library
The Blind Watchers at the Cross
'And sitting down they watched Him there.' --MATT. xxvii. 36. Our thoughts are, rightly, so absorbed by the central Figure in this great chapter that we pass by almost unnoticed the groups round the cross. And yet there are large lessons to be learned from each of them. These rude soldiers, four in number, as we infer from John's Gospel, had no doubt joined with their comrades in the coarse mockery which preceded the sad procession to Calvary; and then they had to do the rough work of the executioners,
Alexander Maclaren—Expositions of Holy Scripture

The Veil Rent
'Behold, the veil of the Temple was rent in twain from the top to the bottom.'--MATT. xxvii. 51. As I suppose we are all aware, the Jewish Temple was divided into three parts: the Outer Court, open to all; the Holy Place, to which the ministering priests had daily access to burn incense and trim the lamps; and the Holy of Holies, where only the High Priest was permitted to go, and that but once a year, on the great Day of Atonement. For the other three hundred and sixty-four days the shrine lay silent,
Alexander Maclaren—Expositions of Holy Scripture

The Sentence which Condemned the Judges
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. 12. And when He was accused of the chief priests and elders, He answered nothing. 13. Then said Pilate unto Him, Hearest Thou not how many things they witness against Thee? 14. And He answered him to never a word; insomuch that the governor marvelled greatly. 15. Now at that feast the governor was wont to release unto the people a prisoner, whom they would.
Alexander Maclaren—Expositions of Holy Scripture

The Crucifixion
'And when they were come unto a place called Golgotha, that is to say, a place of a skull, 34. They gave Him vinegar to drink mingled with gall: and when He had tasted thereof, He would not drink. 35. 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. 36. And sitting down they watched Him there; 37. And set up over His head His accusation written, THIS
Alexander Maclaren—Expositions of Holy Scripture

'See Thou to That!'
'I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? See thou to that. 24. I am innocent of the blood of this just Person: see ye to it.'--MATT. xxvii. 4, 24. So, what the priests said to Judas, Pilate said to the priests. They contemptuously bade their wretched instrument bear the burden of his own treachery. They had condescended to use his services, but he presumed too far if he thought that that gave him a claim upon their sympathies. The tools of more
Alexander Maclaren—Expositions of Holy Scripture

Taunts Turning to Testimonies
'... The chief priests mocking Him ... said, 42. 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. 43. He trusted in God; let Him deliver Him now, if He will have Him.' --MATT. xxvii. 41-43. It is an old saying that the corruption of the best is the worst. What is more merciful and pitiful than true religion? What is more merciless and malicious than hatred which calls itself 'religious'? These priests, like many a
Alexander Maclaren—Expositions of Holy Scripture

The Fourth Word
"Eloi, Eloi, lama sabachthani."--ST. MATT. XXVII. 46; ST. MARK XV. 34. There are three peculiar and distinguishing features of this fourth word which our Saviour uttered from His Cross. 1. It is the only one of the Seven which finds a place in the earliest record of our Lord's life, contained in the matter common to St. Matthew and St. Mark. 2. It is the only one which has been preserved to us in the original Aramaic, in the very syllables which were formed by the lips of Christ. 3. It is the
J. H. Beibitz—Gloria Crucis

Let Him Deliver Him Now
It is very painful to the heart to picture our blessed Master in his death-agonies, surrounded by a ribald multitude, who watched him and mocked him, made sport of his prayer and insulted his faith. Nothing was sacred to them: they invaded the Holy of holies of his confidence in God, and taunted him concerning that faith in Jehovah which they were compelled to admit. See, dear friends, what an evil thing is sin, since the Sin-bearer suffers so bitterly to make atonement for it! See, also, the shame
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Rent Veil
THE DEATH of our Lord Jesus Christ was fitly surrounded by miracles; yet it is itself so much greater a wonder than all besides, that it as far exceeds them as the sun outshines the planets which surround it. It seems natural enough that the earth should quake, that tombs should be opened, and that the veil of the temple should be rent, when He who only hath immortality gives up the ghost. The more you think of the death of the Son of God, the more will you be amazed at it. As much as a miracle excels
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

Lama Sabachthani?
Our Lord was then in the darkest part of his way. He had trodden the winepress now for hours, and the work was almost finished. He had reached the culminating point of his anguish. This is his dolorous lament from the lowest pit of misery--"My God, my God, why hast thou forsaken me?" I do not think that the records of time or even of eternity, contain a sentence more full of anguish. Here the wormwood and the gall, and all the other bitternesses, are outdone. Here you may look as into a vast abyss;
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890

Our Lord's Solemn Enquiry
"Eli, Eli, lama sabachthani? That is to say, My God, my God, why hast thou forsaken me?"--Matthew 27:46. IF any one of us, lovers of the Lord Jesus Christ had been anywhere near the cross when he uttered those words, I am sure our hearts would have burst with anguish, and one thing is certain--we should have heard the tones of that dying cry as long as ever we lived. There is no doubt that at certain times they would come to us again, ringing shrill and clear through the thick darkness. We should
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 62: 1916

The Eloi.
"My God, my God, why hast thou forsaken me?"--ST MATTHEW xxvii. 46. I do not know that I should dare to approach this, of all utterances into which human breath has ever been moulded, most awful in import, did I not feel that, containing both germ and blossom of the final devotion, it contains therefore the deepest practical lesson the human heart has to learn. The Lord, the Revealer, hides nothing that can be revealed, and will not warn away the foot that treads in naked humility even upon the
George MacDonald—Unspoken Sermons

Third Stage of Jewish Trial. Jesus Formally Condemned by the Sanhedrin and Led to Pilate.
(Jerusalem. Friday After Dawn.) ^A Matt. XXVII. 1, 2; ^B Mark XV. 1; ^C Luke XXII. 66-23:1; ^D John XVIII. 28. ^a 1 Now when morning was come, ^c 66 And as soon as it was day, ^b straightway ^c the assembly of the elders of the people was gathered together, both chief priests and scribes; and they led him away into their council, ^a all the chief priests and { ^b with} the elders ^a of the people ^b and scribes, and the whole council, held a consultation, and ^a took counsel against Jesus to put
J. W. McGarvey—The Four-Fold Gospel

First Stage of the Roman Trial. Jesus Before Pilate for the First Time.
(Jerusalem. Early Friday Morning.) ^A Matt. XXVII. 11-14; ^B Mark XV. 2-5; ^C Luke XXIII. 2-5; ^D John XVIII. 28-38. ^d and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover. [See p. 641.] 29 Pilate therefore went out unto them, and saith, What accusation bring ye against this man? 30 They answered and said unto him, If this man were not an evildoer, we should not have delivered him up unto thee. [The Jewish rulers first attempt to induce
J. W. McGarvey—The Four-Fold Gospel

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

Remorse and Suicide of Judas.
(in the Temple and Outside the Wall of Jerusalem. Friday Morning.) ^A Matt. XXVII. 3-10; ^E Acts I. 18, 19. ^a 3 Then Judas, who betrayed him, when he saw that he was condemned [Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial], repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. [There are two Greek words which are translated "repented,"
J. W. McGarvey—The Four-Fold Gospel

The Crucifixion.
Subdivision A. On the Way to the Cross. (Within and Without Jerusalem. Friday Morning.) ^A Matt. XXVII. 31-34; ^B Mark XV. 20-23; ^C Luke XXIII. 26-33; ^D John XIX. 17. ^a 31 And when they had mocked him, they took off from him the ^b purple, ^a robe, and put on him his garments [This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Crucified, Dead, and Buried. '
It matters little as regards their guilt, whether, pressing the language of St. John, [6034] we are to understand that Pilate delivered Jesus to the Jews to be crucified, or, as we rather infer, to his own soldiers. This was the common practice, and it accords both with the Governor's former taunt to the Jews, [6035] and with the after-notice of the Synoptists. They, to whom He was delivered,' led Him away to be crucified:' and they who so led Him forth compelled' the Cyrenian Simon to bear the Cross.
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus in the Tomb.
It was about three o'clock in the afternoon, according to our manner of reckoning,[1] when Jesus expired. A Jewish law[2] forbade a corpse suspended on the cross to be left beyond the evening of the day of the execution. It is not probable that in the executions performed by the Romans this rule was observed; but as the next day was the Sabbath, and a Sabbath of peculiar solemnity, the Jews expressed to the Roman authorities[3] their desire that this holy day should not be profaned by such a spectacle.[4]
Ernest Renan—The Life of Jesus

The vicariousness of Prayer
The Vicariousness of Prayer I The work of the ministry labours under one heavy disadvantage when we regard it as a profession and compare it with other professions. In these, experience brings facility, a sense of mastery in the subject, self-satisfaction, self-confidence; but in our subject the more we pursue it, the more we enter into it, so much the more are we cast down with the overwhelming sense, not only of our insufficiency, but of our unworthiness. Of course, in the technique of our work
P. T. Forsyth—The Soul of Prayer

The Fifth Word from the Cross
The fourth word from the cross we looked upon both as the climax of the struggle which had gone on in the mind of the divine Sufferer during the three hours of silence and darkness which preceded its utterance and as the liberation of His mind from that struggle. This view seems to be confirmed by the terms in which St. John introduces the Fifth Word--"After this, Jesus, knowing that all things were now accomplished,[2] that the Scripture might be fulfilled, saith, I thirst." The phrase, "that the
James Stalker—The Trial and Death of Jesus Christ

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad
Abraham Kuyper—The Work of the Holy Spirit

Lastly; they who Will Not, by the Arguments and Proofs Before Mentioned,
be convinced of the truth and certainty of the Christian religion, and be persuaded to make it the rule and guide of all their actions, would not be convinced, (so far as to influence their practice and reform their lives,) by any other evidence whatsoever; no, not though one should rise on purpose from the dead to endeavour to convince them. That the evidence which God has afforded us of the truth of our religion is abundantly sufficient. From what has been said, upon the foregoing heads, it is
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

Links
Matthew 27:24 NIV
Matthew 27:24 NLT
Matthew 27:24 ESV
Matthew 27:24 NASB
Matthew 27:24 KJV

Matthew 27:24 Commentaries

Bible Hub
Matthew 27:23
Top of Page
Top of Page