(25) And all the people answered and said, "His blood be on us and on our children."
New King James Version Change Bible versions
Either out of a genuine concern for justice or out of a sardonic resistance to the Jews' petty politics, Pontius Pilate wanted to free Christ. Lacking in the end the requisite moral strength, he remanded Christ over to the garrison for crucifixion, but not until he had literally "washed his hands" of the whole affair. Matthew alone tells us that, at this juncture in the proceedings, "All the people answered and said, 'His blood be on us and on our children.'" The phrase "all the people" probably refers to the rabble, instigated by the Temple leaders.
They did nothing other than what God had ordained from the foundation of the world. No more, no less! Furthermore, in the execution of God's plan, both Gentile and Jew had a hand. Notice Acts 4:27-28, which records the words of Peter and John:
For truly against Your Holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together to do whatever Your hand and Your purpose determined before to be done.
However, not all are given to see the hand of God so clearly as Peter and John saw it. Concerning Matthew 27:25, one former minister of the church of God commented that God would be "remiss" (this is, lax in carrying out His duties) if He did not bring this statement on the Jews' heads. In making that statement, he tacitly expressed his agreement with the "blood libel"—the traditional Catholic and Protestant interpretation of this passage as a self-imposed curse that God has honored over the centuries.
Properly understood, however, the peoples' statement is absolutely not a curse. Moreover, God has nowhere bound Himself to chastise Jewry as a whole for the actions of a relatively few people in Pilate's judgment hall that morning.
The peoples' comment indicates the strength of their conviction that Christ was an enemy of God and the nation. They were thoroughly persuaded that their actions in pursuit of Christ's death were correct. Rather than being a curse, their statement emphasizes the extent of their deception. For, as sincere as they were, they were totally wrong in seeking Christ's death, utterly blind to the reality that He was their hoped-for Messiah. Their comment was a formula: "We know we're right, and we're willing to die for our stance. So sure are we that we're willing to stake our children's lives on our position as well."
In stating their convictions in those terms, they betrayed their lack of understanding of God's law, for they based their statement on the incorrect belief that God punishes children for their parents' sins. The prophet Ezekiel speaks at length of this erroneous idea and of the misleading proverb it had engendered over the years. He quotes the false proverb in Ezekiel 18:2: "The fathers have eaten sour grapes, and the children's teeth are set on edge."
A question the disciples asked of Christ, recorded in John 9:2, indicates that they too were still under the spell of this false proverb. Concerning the blindness of a particular man, they ask, "Rabbi, who sinned, this man or his parents, that he was born blind?" Christ, not accepting the false premise of their question, comes up with a totally different reason: "that the works of God should be revealed in him" (verse 3).
The disciples in John 9—and the Jews in Matthew 27—made their statement at a time when God's prophecy, expressed in Ezekiel 18:3, had not come to pass: "'As I live,' says the Lord GOD, 'you shall no longer use this proverb in Israel.'"
In Christ's day (and to our own!), people still believed that God punished children for the sins of the fathers. Beginning in verse 4 of Ezekiel 18, God sets forth four scenarios to point out the fallacy of this manmade belief. Notice verses 14 and 17, part of the third scenario:
If, however, [a man] begets a son who sees all the sins which his father has done, and considers but does not do likewise, . . . [but rather] has executed My judgments and walked in My statutes-he shall not die for the iniquity of his father; he shall surely live!
God summarizes the teachings of these four scenarios in verse 20:
The soul who sins shall die. The son shall not bear the guilt of the father, nor the father bear the guilt of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.
In saying this, God is telling us that He Himself follows the law He established for us, recorded in Deuteronomy 24:16: "The fathers shall not be put to death for their children, nor shall the children be put to death for their fathers; a person shall be put to death for his own sin."
Amaziah obeyed this law when "he executed his servants who had murdered his father the king. However he did not execute their children. . . ." The writer of Chronicles then continues by quoting Deuteronomy 24:16 verbatim (see II Chronicles 25:3-4). Though Exodus 20:5; 34:7; Numbers 14:18; Deuteronomy 5:9; Isaiah 14:21; and Jeremiah 32:18 seem to contradict this principle, these verses speak, not of God's judgment for sin, which is always on the perpetrator himself, but of the disastrous consequences of the fathers' sins affecting "the children to the third and fourth generation of those who hate Me."
Nowhere does Matthew—or anyone else—ever tell us that God acquiesced to carry out vengeance on those who cried, "Crucify Him!" before Pilate's judgment hall. Nowhere does Matthew intimate that God consented to punish their children over the centuries. If He had committed Himself to carry out these peoples' so-called "curse," He would have knowingly bound Himself to violate His own law for centuries.
— Charles Whitaker