Matthew 27:25 says, 'His blood be on us and on our children.' What does this mean? Are Jews cursed because of the killing of Christ?

TL;DR:

Matthew 27:25 does not reveal a curse on Jewish people. It records a statement by those who sought Jesus’ death that they were willing to accept the consequences upon them and their children for it.

The context of this passage shows Pilate seeking to escape the responsibility for putting Jesus to death. Pilate believed Jesus was innocent and had not committed a crime deserving crucifixion. Matthew 27:24 notes, "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.'" In response, the Jewish crowd demanding the crucifixion of Jesus declared, "His blood be on us and on our children!" (Matthew 27:25). They responded to Pilate's attempt to escape responsibility by accepting the blame upon themselves and their own children. This response showed the degree to which the Jewish crowd desired the death of Jesus. They were willing to take the blame for it, including punishment upon their own children—this is weighty. This account challenges us to confront the consequences of our choices, desiring and holding on to what is right and true, not just pursuing our own desires and dealing with the aftermath of that.

from the old testament

This passage should not be construed as an ongoing curse upon the Jewish people. God's covenant with Abraham was unconditional (Genesis 12:1–3). It was not based upon the actions of the Jews but on the faithfulness of God.

from the new testament

In Matthew 27:25, the Jews wanted Pilate to crucify instead of release Jesus, and they said, “His blood be on us and on our children!”
The context of Matthew 27:25 shows that Pilate believed Jesus was innocent and had not committed a crime deserving crucifixion, so he tried to convince the Jews of this. Matthew 27:24 notes, "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.'" The Jews were adamant about crucifying Jesus and were willing to accept the blame and consequences for it, including punishment upon their own children. At this point, Pilate gave in to their demands and allowed the crucifixion to proceed.
First Peter 3:17 says, “For it is better to suffer for doing good, if that should be God's will, than for doing evil.” When we suffer for our own evil desires, we are receiving the due penalty (1 Peter 2:19–20; 4:15). When we are willing to suffer for that which is right, we follow the example of Christ (1 Peter 2:21–23; 4:14, 16).
God has a future for the Jews. The book of Revelation speaks of many Jews who will come to faith in Jesus Christ during the last days. The final chapters of the Bible (Revelation 21—22) also describe a New Jerusalem along with new heavens and a new earth.

implications for today

Some interpreters believe this punishment literally took place among the Jews. Many of them and their children were killed when Jerusalem was totally destroyed by the Romans in AD 70, about forty years after Jesus’ crucifixion and resurrection. This destruction was essentially the end of the Jewish nation. Jews were scattered and persecuted until the nation of Israel was restored in 1948. However, rather than taking Matthew 27:25 out of context, it is best to understand the meaning in its original context. Those who sought the death of Jesus desired it so much they were willing to accept the consequences upon them and their children for it. This is in contrast with Pilate, who sought release from this responsibility, but who still gave in and had Jesus crucified. Both Jews and Gentiles were involved in the death of Jesus, yet Jesus died so all people would have the opportunity to be saved (John 3:16–18). We are called to respond to the opportunity to believe in Jesus and His salvation, recognizing that His sacrifice was made for all of humanity (Galatians 3:25–29; 2 Peter 3:8–13; 1 John 2:2).

Also, in light of the weight of the Jews’ response to crucifying Jesus, we are also warned that we must take responsibility for the consequences of our choices and actions. Rather than passing blame or perpetuating division, we can choose to reflect on our own lives and how we live out our faith. This means acknowledging our personal need for repentance and seeking to live according to God’s will. By taking seriously this responsibility, we can take seriously our choices and their consequences. We should be willing to suffer for what is good (1 Peter 3:17) instead of suffering consequences for chasing after what we desire.

understand

Matthew 27:25 reflects the Jewish crowd's intentional desire to crucify Jesus, regardless of the consequences to them and to their children.
Matthew 27:25 is not a curse upon the Jews; rather, it emphasizes the importance of personal accountability for choices made.
God's covenant with the Jewish people remains steadfast, highlighting His ongoing plan for their redemption.

reflect

How do you understand personal accountability in your own life, especially when it comes to the choices you make?
In what ways can we actively seek repentance and align our actions with God's will instead of following our own desires?
How can reflecting on the consequences of our decisions strengthen our faith and commitment to what is right and true?

engage

What historical and cultural factors contributed to the Jewish crowd's willingness to accept responsibility for Jesus' death?
How does the unconditional nature of God's covenant with Abraham shape our understanding of God's relationship with the Jewish people today?
In what ways can this passage inform our conversations about accountability and blame, especially for our own actions?