Matthew 27:24

Mat_27:24

When Pilate saw that he could pervail nothing.

Pilate a type of self-justifying rejectors of the gospel

Observe the resemblance in his evasive pleas.

1. Assuming that the matter presented had no claims on him-Take ye Him.

2. Substituting a favourable opinion of Christ for a decision-I find in Him no fault at all. I have the highest regard for the Christian religion, say some.

3. Assmning that it was out of his power to decide-And as soon as he knew that He belonged to Herods jurisdiction he sent Him to Herod (Luk_23:7). A law is in the way, perhaps the Divine decree: the law of inherited corruption.

4. Proposing a compromise-I will therefore chastise Him and release Him. With Christ in some things quiets conscience.

5. Surrendering the rights of judgment What shall I do with Jesus? I submit the case to your decision.

6. Turning censor-Why, what evil hath He done? (S. V. McCorkle.)

Pilate and his modern imitators

I. Whoever does wickedness through others is not less wicked than they, but more. Pilate was no less guilty because the Jews hated and condemned Christ first. As soon as he said to them, Take Him; see ye to it, he did all that was necessary to make him a partaker in their villainy..

II. Evil which many men commit is not distributively borne. If a thousand men commit a murder, each man is not guilty of one thousandth part of that murder; but of the whole.

III. Evil actions are not less guilty because they are done for reasons of state. Pilate sacrificed Christ from political considerations.

IV. Wickedness which a man can prevent, and which he does not prevent, inculpates him. (H. W. Beecher.)

Better to be a Puritan than a Pilate

There is another point. This makes me a Puritan. I had rather be a Puritan than a Pilate. What is a Pilate? A Pilate is one of those courtly gentlemen, polished, tasteful expert, who is not disturbed nor warped by convictions in over-measure; who looks upon all moral qualities as a gambler looks upon cards, which he shuffles, and plays according to the exigency of his game-and one just as easy as another. A Pilate is a man who believes in letting things have their own way. Do not sacrifice yourself. Do not get in the way of a movement. Do the best thing. Live in peace with your time. Be not like the fool, who stands in his own light. Maintain good appearances-that is profitable. See to it that you do not go too far, one way or another. Study the interest of Number One all through. And, whatever comes, see that you come out uppermost. Do not be gross, brutal, fanatical-that is not profitable. Preserve your balance. See that you keep your eye on the chances. If they go this way, you go with them far enough to reap them. If they go the other way, go with them. Do not be too scrupulous. Be just enough so to gain your ends. Use men, use events, use everything that is profitable. Do not use your conscience too much i This is the language of the Pilates of our day. Those men who ride astride of the times, and of administrations, and of policies; those men who are polished, cold, calculating, speculating-these are the Pirates-the Pilates, I mean! It was a blunder of the lip, but, after all, it hit right! (H. W. Beecher.)

Lessons from the incidents

I. Men have not always that strict regard to justice and honour, that might be reasonably expected from their stations and characters.

II. Truth and innocence are frequently overpowered by numbers, and oppressed by noise and tumult.

III. A party spirit does oftentimes hurry men to the most fatal extremities. (William West.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 27:24-25. When Pilate saw that he could prevail nothing — That he could not convince them what an unjust, unreasonable thing it was for him to condemn a man whom he believed to be innocent, and whom they could not prove to be guilty; and that instead of doing any good by his opposition to their will, a tumult was made — Through their furious outcries; he took water, and washed his hands before the multitude — Pilate did this, says Origen, according to the custom of the Jews, being willing to assert Christ’s innocency to them, not in words only, but by deed. Thus, in the instance of a murder, committed by an unknown hand, the elders of the city nearest to the place where the dead body was found, were to wash their hands over a heifer slain by way of sacrifice to expiate the crime, and to say, Our hands have not shed this blood, Deu 21:6. Alluding to which ceremony, the psalmist, having renounced all confederacy with wicked and mischievous men, says, I will wash my hands in innocency. But as washing the hands in token of innocence was a rite frequently used. also by the Gentiles, it is much more probable that Pilate, who was a Gentile, did this in conformity to them. He thought, possibly, by this avowal of his resolution to have no hand in the death of Christ, to have terrified the populace; for one of his understanding and education could not but be sensible that all the water in the universe was not able to wash away the guilt of an unrighteous sentence. Saying, I am innocent of the blood of this just person: see ye to it — Nevertheless, solemn as his declaration was, it had no effect; for the people continued inflexible, crying out with one consent, His blood be on us and on our children — That is, We are willing to take the guilt of his death upon ourselves. The governor, therefore, finding by the sound of the cry that it was general, and that the people were fixed in their choice of Barabbas, passed the sentence they desired. He released unto them him that for sedition and murder was cast into prison, whom they had desired, but he delivered Jesus to their will, Luk 23:25. In this conduct, notwithstanding his efforts to save Jesus, he was utterly inexcusable, and the more so the more he was convinced of Christ’s innocence. He had an armed force under his command sufficient to have scattered this infamous mob, and to have enforced the execution of a righteous sentence. But if not, he ought himself rather to have suffered death than to have knowingly condemned the innocent. Accordingly, as the ancient Christians believed, great calamities afterward befell him and his family, as a token of the displeasure of God for his perversion of justice in this instance. According to Josephus, he was deposed from his government by Vitellius, and sent to Tiberius at Rome, who died before he arrived there. And we learn from Eusebius, that quickly after, having been banished to Vienne in Gaul, he laid violent hands upon himself, falling on his own sword. Agrippa, who was an eye-witness to many of his enormities, speaks of him, in his oration to Caius Cesar, as one who had been a man of the most infamous character.

As to the imprecation of the Jewish priests and people, His blood be on us and on our children, it is well known, that as it was dreadfully answered in the ruin so quickly brought on the Jewish nation, and the calamities which have since pursued that wretched people in almost all ages and countries; so it was particularly illustrated in the severity with which Titus, merciful as he naturally was, treated the Jews whom he took during the siege of Jerusalem; of whom Josephus himself writes, [Bell. Jud., 50. 5:11, (al. Mat 6:12,) § 1,] that μαστιγουμενοι ανεσταυρουντο, having been scourged, and tortured in a very terrible manner, they were crucified in the view and near the walls of the city; perhaps, among other places, on mount Calvary; and it is very probable, this might be the fate of some of those very persons who now joined in this cry, as it undoubtedly was of many of their children. For Josephus, who was an eye-witness, expressly declares, “that the number of those thus crucified was so great that there was not room for the crosses to stand by each other; and that at last they had not wood enough to make crosses off.” A passage which, especially when compared with the verse before us, must impress and astonish the reader beyond any other in the whole story. If this were not the very finger of God, pointing out their crime in crucifying his Son, it is hard to say what could deserve to be called so. Elsner has abundantly shown, that among the Greeks, the persons on whose testimony others were put to death used, by a very solemn execration, to devote themselves to the divine vengeance, if the person so condemned were not really guilty. See Doddridge.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

27:24 The responsibility is yours! The priests had said the same thing to Judas (27:4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 27:24. Οὐδὲν ὠφελεῖ, he availeth nothing[1187]) Why not Pilate? This practical prejudging is desperate, when men say, “We do nothing.”[1188]—ΟὐΔῈΝ, nothing, is in the nominative, or the accusative; cf. Joh 12:19.—μᾶλλον, rather) not greater. He feared a sedition.—λέγων, κ.τ.λ., saying, etc.) A protestation contrary to fact.—δικαίου, righteous) Pilate adopted this word from his wife’s warning; Mat 27:19.—ὑμεῖς ὄψεσθε, see ye to it) As the Jews said to Judas, so Pilate says to the Jews. A formula of rejection; see Act 18:15.

[1187] E. V. He prevailed nothing.—(I. B.)

[1188] Sc. We make no progress, we are effecting nothing; and therefore it is useless to persist in the endeavour.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_27:24 The circumstance of Pilates washing his hands, which Strauss and Keim regard as legendary, is also peculiar to Matthew.

ὅτι οὐδὲν ὠφελεῖ] that it was all of no avail, Joh_12:19. Desperatum est hoc praejudicium practicum, Bengel.

ἀλλὰ μᾶλλον θόρυβος γίνεται] that the tumult is only aggravated thereby.

ἀπενίψατο τὰς χεῖρας] he washed his hands, to show that he was no party to the execution thus insisted upon. This ceremony was a piece of Jewish symbolism (Deu_21:6 f.; Joseph. Antt. iv. 8. 16; Sota viii. 6); and as Pilate understood its significance, he would hope by having recourse to it to make himself the more intelligible to Jews. It is possible that what led the governor to conform to this Jewish custom was the analogy between it and similar practices observed by Gentiles after a murder has been committed (Herod, i. 35; Virg. Aen. ii. 719 f.; Soph, Aj. 654, and Schneidewin thereon; Wetstein on our passage), more particularly as it was also customary for Gentile judges before pronouncing sentence to protest, and that πρὸς τὸν ἥλιον (Constitt. Ap. ii. 52. 1; Evang. Nicod. ix.), that they were innocent of the blood of the person about to be condemned; see Thilo, ad Cod. Apocr. I. p. 573 f.; Heberle in the Stud. u. Krit. 1856, p. 859 ff.

ἀπὸ τοῦ αἵματος] a Greek author would have used the genitive merely (Maetzner, ad Lycurg. 79). The construction with ἀπό is a Hebraism (נקי מדם, 2Sa_3:27), founded on the idea of removing to a distance. Comp. Hist. Susann. 46, and καθαρὸς ἀπό, Act_20:26.

ὑμεῖς ὄψ.] See on Mat_27:4.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 27:24 . ὅτι οὐδὲν ὠφελεῖ , that it was no use, but rather only provoked a more savage demand, as is the way of mobs. λαβὼν ὕδωρ , etc.: washed his hands, following a Jewish custom, the meaning of which all present fully understood, accompanying the action with verbal protestations of innocence. This also, with the grim reply of the people (Mat 27:25 ), peculiar to Mt.; a “traditional addition” (Weiss).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Of the murder; an Hebrew kind of speech.

Christ being quit by the testimony of the Judge himself, is notwithstanding condemned by the same to quit us before God.

It was a manner in old time, when any man was murdered, and in other slaughters, to wash their hands in water, to declare themselves guiltless.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 24. Pilate - took water, and washed his hands] Thus signifying his innocence. It was a custom among the Hebrews, Greeks, and Latins, to wash the hands in token of innocence, and to show that they were pure from any imputed guilt. In case of an undiscovered murder, the elders of that city which was nearest to the place where the dead body was found, were required by the law, De 21:1-10, to wash their hands over the victim which was offered to expiate the crime, and thus make public protestation of their own innocence. David says, I will wash my hands in innocence, so shall I compass thine altar, Ps 26:6. As Pilate knew Christ was innocent, he should have prevented his death: he had the armed force at his command, and should have dispersed this infamous mob. Had he been charged with countenancing a seditious person, he could have easily cleared himself, had the matter been brought before the emperor. He, therefore, was inexcusable.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(24) He took water, and washed his hands.—The act belonged to an obvious and almost universal symbolism. So in Deu_21:6 the elders of a city in which an undiscovered murder had been committed were to wash their hands over the sin-offering, and to say, “Our hands have not shed this blood, neither have our eyes seen it.” (Comp. also Psa_26:6.) Pilate probably chose it, partly as a relief to his own conscience, partly to appease his wife’s scruples, partly as a last appeal of the most vivid and dramatic kind to the feelings of the priests and people. One of the popular poets of his own time and country might have taught him the nullity of such a formal ablution—

“Ah nimium faciles, qui tristia crimina cædis

Flumineâ tolli posse putetis aquâ.”

“Too easy souls who dream the crystal flood

Can wash away the fearful guilt of blood.”

Ovid, Fast. ii. 45.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. When Pilate saw that he could prevail nothing] St Luke relates a further attempt on Pilate’s part to release Jesus, “I will chastise Him and let Him go” (Luk_23:22). Will not the cruel torture of a Roman scourging melt their hearts?

St John, at still greater length, narrates the struggle in Pilate’s mind between his sense of justice and his respect for Jesus on the one hand, and on the other his double fear of the Jews and of Cæsar. (1) He tried to stir their compassion by shewing Jesus to them crowned with thorns and mangled with the scourging; (2) hearing that Jesus called Himself the “Son of God,” he “was the more afraid;” (3) at length he even “sought to release Him,” but the chief priests conquered his scruples by a threat that moved his fears, “If thou let this man go thou art not Cæsar’s friend.” This was the charge of treason which Tacitus says (Ann. iii. 39) was “omnium accusationum complementum.” The vision of the implacable Tiberius in the background clenched the argument for Pilate. It is the curse of despotism that it makes fear stronger than justice.

took water, and washed his hands] Recorded by St Matthew only. In so doing Pilate followed a Jewish custom which all would understand. Deu_21:6; Psa_26:6.

see ye (to it)] See note Mat_27:4.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then answered all the people,.... They were as unanimous in their imprecations upon themselves, as in desiring the crucifixion of Christ:

and said, his blood be on us, and on our children; not for the cleansing of them from sin, which virtue that blood has, but if there were any stain, blot, or pollution, through the shedding of it, they wished it might be on them and theirs: not for the forgiveness of sins, which that blood was shed for; but on the contrary, if there was any sin and guilt in it, they desired it might be imputed to them: nor for their justification before God, and security from wrath to come, both which are by his blood; but all the reverse of this, that if there were any punishment, and condemnation, and death, due for the shedding of it, they imprecated it all upon themselves, and their posterity: so this phrase is used in Jos 2:19, and in other places, and in the Talmud (s): and it is a notion of the Jews, that the guilt of innocent blood, and the blood of that innocent man's children, lie not only upon the persons immediately concerned, but upon their children to the end of the world: and so the judges used to address the witnesses upon a trial, after this manner (t);

"know ye, that capital causes, are not as pecuniary ones: in pecuniary causes, a man gives his money, and it atones for him; but in capital causes, , "his blood, and the blood of his seed, hang upon him", to the end of the whole world: for lo! of Cain it is said, "the voice of the blood of thy brother cryeth", &c. his blood, and the blood of his seed.''

And this imprecation of theirs, has been notoriously verified in them; for though this blood was shed for many of them, and Christ prayed for the forgiveness of them, and they had the Gospel, and the doctrine of remission of sins first preached among them, which was made the power of God unto salvation to some of them, even of those who were concerned in the crucifixion of Christ; yet, on the generality of them, his blood was in the sense they wished it; and for the shedding of it, wrath came upon them to the uttermost, in the entire destruction of their nation, city, and temple, and very remarkable it is, that great numbers of them were put to death by crucifixion; and very likely some of those very persons, that were so clamorous for the crucifying of Christ; and if not, at least their children; five hundred of the Jews and more, were sometimes crucified in a day, whilst Titus was besieging the city; till at length there wanted "room for crosses", "and crosses for bodies", as Josephus (u) says, who was an eyewitness of it: and to this day, this dreadful wish of the blood of Christ upon them, is to be seen in their miserable, abject, and captive state; and will be, until such time that they look to him whom they have pierced, and mourn.

(s) T. Bab. Pesachim, fol. 110. 1. Yoma, fol. 2l. 1. & Avoda Zara, fol. 12. 2. (t) Maimon. Hilch. Sanhedrin, c. 12. sect. 3. (u) De Bello Jud. l. 6. c. 12.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 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.

Ver. 24. He took water] Too weak an element to wash off guilt; which is not purged but by the blood of Christ, or fire of hell.

And washed his hands] An old ceremony, used in this case, both by Jews {Deu 21:6-7 Act 18:6} and Gentiles, as the scholiast upon Sophocles testifieth. And it was as much as to say, the guilt of innocent blood doth no more stick to my conscience than the filth now washed off doth to my fingers. {a} Sed quid hoc est, saith one: Manus abluit Pilatus, et cor polluit. "O Jerusalem, wash thy heart from wickedness," saith the prophet, Jer 4:14. God and nature begin at the heart. And cleanse your hands, ye sinners, but withal, "Purify your hearts, ye doubleminded," saith the apostle, Jas 4:8. The very Turks before prayer wash both face and hands, sometimes the head and privates. But bodily exercise only profiteth little.

See ye to it] See thou to that, said they to Judas, Mat 27:4. See ye to it, saith Pilate to them. "With what measure ye mete it shall be measured to you again," Mat 7:2. They are paid in their own coin: their own very words, by a just judgment of God, are regested upon them.

{a} Εθος ην τοις παλαιοις οιτε η φονον ανθρωπον η αλλας σφαγας εποιουν, υδατι απονιπτειν τας χειρας εις καθαρσιν του μιασματος.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He took water ... - The Jews were accustomed to wash their hands when they wished to show that they were innocent of a crime committed by others. See Deu 21:6; Psa 26:6. Pilate, in doing this, meant to denote that they were guilty of his death, but that he was innocent. But the mere washing of his hands did not free him from guilt. He was “bound” as a magistrate to free an innocent man; and whatever might be the clamour of the Jews, “he” was guilty at the bar of God for suffering the holy Saviour to be led to execution, in order to gratify the malice of enraged priests and the clamors of a tumultuous populace.

See ye to it - That is, take it upon yourselves. You are responsible for it, if you put him to death.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Taken water. It was the custom of the ancients, when they wished to shew themselves innocent of any alleged crime, to take water and wash their hands in public. (St. Remigius) --- Because the element of water naturally signifies purity. See Virgil, Æneid xi. ver. 718. Me bello e tanto digressum, et cæde recenti

Attractare nefas, donec me flumine vivo

Abluero.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark saith, Mar 15:15, So Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him to be crucified.

Luke saith, Luk 23:24,25, And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will.

John saith, Joh 19:13, When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the Judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. Here are three accounts given of Pilate’s coming over to the Jews’ desire to condemn Christ, contrary to the conviction of his own conscience, for he had twice declared that he found no fault in him. Matthew saith, he saw he could prevail nothing, but that rather a tumult was made.

Mark saith, he did it to content the people. John saith, it was upon the hearing of that saying, If thou let this man go, thou art not Caesar’s friend: whosoever maketh himself a king speaketh against Caesar. His fear of being accused to the emperor Tiberius, as favouring one who made himself a king, especially if his opposing the Jews in their desire of his death should have caused a tumult, was questionless the great thing that moved him to give judgment in this case contrary to his own conscience; and this is the meaning of his contenting the people, mentioned by Mark. It is plain by the whole story he had no mind to gratify or gain favour with them, but considering how jealous and suspicious a prince Tiberius was, it was Pilate’s interest to quiet them, and to give them no occasion of accusing him unto the emperor.

He took water, and washed his hands before the multitude. It was the law of God in manslaughter, where he that slew the man was not known, the priests and elders of the city that (upon measure) should be found nearest to the dead body, should take a heifer, and bring it to a rough valley, and strike off its head, and wash their hands over the head of the beheaded heifer, and say, Our hands have not shed this blood, neither have our eyes seen it, Deu 21:1-7. Some think that Pilate, living amongst the Jews, had learned this rite from them; but others think that it was a rite used in protestations of innocency amongst other people, as well as the Jews. But it was a great fondness in Pilate, to think this excused him, and freed him from the guilt of our Saviour’s death. For there was such an inseparable guilt clave to the act, as nothing could expiate but that blood which he spilt. Those who take upon them the trust of executing laws, had need to take heed what they do, for the law will not excuse them in the court of heaven, unless it be found according to the law of God. What Pilate did he did but ministerially, the law condemned, not he: but if it be understood of the law of God about blasphemy, to which the Jews undoubtedly referred, Joh 10:33,36, it was misapplied. If it were a Roman law, Pilate ought to have considered the equity and justice of it, and whether the fact was proved or not. Pilate had twice owned there was no fault in him. His washing his hands could not purge him of the murder, whereof he was guilty in his condemnation; he did but protest against what he immediately was about to do.

Then answered all the people, and said, His blood be on us, and on our children: his blood, that is, the guilt of his blood, be upon us, &c. A most sad imprecation, the effect of which hath been upon that miserable people now more than sixteen hundred years.

Then released he Barabbas unto them: and when he had scourged Jesus, &c. The scourging was before this, and so recorded by St. John, for we cannot imagine that he was twice scourged.

He delivered him to be crucified; not to the Jews, but to his own officers, for it was a civil crime that he was accused of before Pilate, and crucifying was a Roman punishment.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. Washed his hands — An emblem of his own innocence of the murder. See note on Mat_26:18.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He could prevail nothing (ouden, wfelei , he prevailed nothing). Naught that he did altered the determination of the multitude. But that rather a tumult was made (ginetai , is arising). The present tense gives a graphic touch to the narrative. The delay and hesitation of the governor exasperated the people, and there were ominous signs of a riot, which must be suppressed at any sacrifice of principle or equity. He feared that a report might reach Rome of his having occasioned dangerous excitement at the Passover by refusing to punish a pretender to the Jewish throne, he submits to the popular will, but endeavours to save himself from the guilt of an accomplice in a most atrocious murder. Took water, and washed his hands before the multitude. This symbolical action would appeal to the Jewish sentiment, as it was a mode of asserting innocence prescribed in the Mosaic Law. (Deu_21:6 Psa_26:6)

Pilate thus publicly, in the sight of all the multitude who might not have been able to hear his words, attested his opinion of the innocence of Christ, and weakly cast the guilt upon the people, as if the administration of justice lay with them and not with him. Such lustrations were not exclusively Jewish, but were practised both among Greeks and Romans in expiation of guilt (see Wetstein, ad loc. ; and Kuinoel, ad cap. 3:6). I am innocent of the blood of this just Person. Some manuscripts, followed by Alford, Tischendorf, and Westcott and Hort, omit "just Person (dikaiou)." If the word is genuine, it must be regarded as an echo of the wife"s message to Pilate (ver. 19). The cowardly governor thus shakes off the responsibility of the perversion of justice which he allows. See ye to it (umeiv oqesye , vos videritis, as ver. 4). You will take all the responsibility of the act; the blame will not be mine. Vain hope! Pilate may wash his hands, he cannot purify heart or conscience from the stain of this foul murder. As long as the Church lasts so long will the Creed announce that Jesus "suffered under Pontius Pilate.

Guilt that will not wash off.

By the Mosaic regulations, the elders of a city in which an undiscovered murder had been committed were to wash their hands over the sin offering, and to say, "Our hands have not shed this blood, neither have our eyes seen it". (Deu_21:6) Pilate thinks that "when he gets the Jews to take the crucifixion of Jesus upon themselves, he has relieved himself, if not entirely, yet in a great measure, of the responsibility. But just as the outward washing of hands could not clear him of his share in the guilt, so guilt contracted by our being a consenting or cooperating party in any deed of injustice and dishonour cannot be thus mitigated or wiped away" (Hanna). Hand washing as a symbolic action is familiar at all times. Lady Macbeth cannot wash off the murder spot which her conscience clearly sees on seemingly clean hands.

I THE GUILT OF IGNORANCE WILL WASH OFF. We may do things that are wrong without knowing them to be wrong. They may do mischief and bring trouble; but they do not involve soul stain; so the sins of ignorance if the ignorance is not guilty ignorance will wash off.

II THE GUILT OF FRAILTY WILL WASH OFF. We sometimes do wrong through body bias. Sometimes even against our will. Sometimes by temporary swerving of the will. If there be no set purpose, only human infirmity, the guilt will wash off.

III THE GUILT OF FORCED DOING AGAINST OUR WILL WILL WASH OFF. We may be compelled, by circumstances or human persuasions, to do what we would not do. That may bring trouble and spoil our lives, but it does not soil our souls, and it will wash off.

IV THE GUILT OF WILFUL SIN WILL NOT WASH OFF. That involves inward stain. It must be got out. That can only be done

(1) by regeneration, or

(2) by judgment.

"Oh! if a man could roll off his deeds on other men; if a man that is a partner with others could only roll off his portion of crime upon his confederates, as easily as a man can wash his hands in a bowl of water, and clean them, how easy it would be for men to be cleansed from their transgressions in this world! Pilate was the guiltiest of all that acted in this matter. He was placed where he was bound to maintain justice. He went against his better feelings." He willed the death of One whom he knew to be innocent. Pilate"s guilt will not "wash off. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Then Pilate took water and washed his hands - This was a custom frequently used among the heathens as well as among the Jews, in token of innocency.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Pilate’s last attempt to reason:

v. 24. 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.

v. 25. Then answered all the people, and said, His blood be on us and on our children.

From the beginning, Pilate had miscalculated badly: He had not insisted upon proper legal procedure in demanding definite charges with sufficient testimony; he had not reckoned with mob influence, the chief priests outgeneraled him. It had now gotten to the point where he was facing a tumult which might develop into an insurrection. And so he continues the weakling’s course in trying to shift the blame from his own person. Calling for some water, he washed his hands before all the people as a token of his innocence. He wanted to be held blameless in the entire matter; the guilt of this innocent blood should not rest upon him. In making this statement, he was either a hypocrite or a coward. Either he wanted to salve his conscience by declaring Christ’s innocence openly, or he declared that he was forced into a condemnation against his sincere belief. In either case he was guilty, though he places the whole blame on the Jews. "But thus it always happens with the blood of Christ the Lord and with that of His Christians. The older Herod murders the innocent children about Bethlehem. His son murders the holy John the Baptist. And both of them thought they might get some benefit out of such murder. Pilate here also does not consider it a serious matter that he condemns Christ to death. He fondly imagines that, as he thinks of it, God will also think of it, and consider him blameless. But without doubt the wrath of God did not hesitate about coming, and the house, generation, and name of Pilate was annihilated, and body and soul condemned to hell and everlasting fire. There he found out how innocent he was of this blood. " The governor’s action only brought out a most blood-curdling curse on the part of the people: May the blood of this man be upon us and upon our children! If this man be innocent, and we demand His death as a guilty person, may the punishment of such a crime be visited upon us, and upon our children after us! A little more than a generation later, this terrible curse was visited upon them, then their account was demanded of them with a heavy reckoning, in one of the most horrible judgments of God that history knows of.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Two things are here observable in Pilate’s washing of his hands.

1. By this action he pronounces our Saviour’s innocency, and was willing thereby to testify his own, that he did not consent to our Saviuour’s death; washing the hands being and usual ceremony, in prostestation of a person’s innocency.

But, 2. It was great folly and madness in Pilate, to think that washing of his hands did or could free him from the guilt of innocent blood. "O Pilate! thou hadst need rub hard, if thou meanest to scour from thy soul the guilt of that crimson sin which thou hast committed; thy guilt cleaves so close unto thee that nothing can expiate it but the blood which thou hast spilt."

Neither was it any excuse of Pilate’s sin, that what he did was to please the people, and to gratify their importunity. It is a fond apology for sins, when persons pretend they were not committed with their own consent, but at others instigation and importunity.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

24. When Pilate saw that … a tumult was arising. It was a dangerous time for a tumult, with more than a million Jews in Jerusalem, and probably not a thousand Roman soldiers in the castle. If one occurred, it would be reported to Rome, and he could hardly make a plausible defence to the emperor. He therefore yielded, and gave his sanction to confessed wrong, rather than endanger himself. Washed his hands. A symbolic act, meaning that the responsibility of the sin was upon the Jewish authorities and people instead of himself.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

24. ἰδὼν δὲ κ.τ.λ. St Luke relates a further attempt on Pilate’s part to release Jesus, ‘I will chastise Him and let Him go’ (Luk 23:22). Will not the cruel torture of a Roman scourging melt their hearts?

St John, at still greater length, narrates the struggle in Pilate’s mind between his sense of justice and his respect for Jesus on the one hand, and on the other his double fear of the Jews and of Cæsar. (1) He tried to stir their compassion by shewing Jesus to them crowned with thorns and mangled with the scourging; (2) hearing that Jesus called Himself the ‘Son of God,’ he ‘was the more afraid;’ (3) at length he even ‘sought to release Him,’ but the chief priests conquered his scruples by a threat that moved his fears, ‘If thou let this man go thou art not Cæsar’s friend.’ This was the charge of treason which Tacitus says (Ann. III. 39) was ‘omnium accusationum complementum.’ The vision of the implacable Tiberius in the background clenched the argument for Pilate. It is the curse of despotism that it makes fear stronger than justice.

λαβὼν ὕδωρ κ.τ.λ. Recorded by St Matthew only. In so doing Pilate followed a Jewish custom which all would understand. Deu 21:6; Psa 26:6.

ὑμεῖς ὄψεσθε. See note Mat 27:4.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24.] Peculiar to Matt.

οὐδὲν ὠφελεῖ] rightly rendered in E. V. that he prevailed nothing—not ‘that it prevailed nothing.’ The washing of the hands, to betoken innocence from blood-guiltiness, is prescribed Deu 21:6-9, and Pilate uses it here as intelligible to the Jews.

The Greeks would have used the gen. after ἀθῷος without ἀπό: so ἀθῷος πληγῶν, Aristoph. Nub. 1413. See Kühner, Gram. ii. p. 164.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24, 25. Mt. here interpolates two verses:

(P) 24, 25. And Pilate, seeing that he avails nothing, but that rather a tumult results, took water, and washed his hands before the multitude, saying, I am guiltless of the blood of this righteous man: ye shall see (to it). And all the people answered and said, His blood (be) on us and on our children.] Cf. Ev. Peter: “And no one of the Jews washed his hands, neither Herod nor any of his judges.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.