Matthew 23:30

KJV

And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets.

KJV (with Strong's)

And {G2532} say {G3004}, If {G1487} we had been {G2258} in {G1722} the days {G2250} of our {G2257} fathers {G3962}, we would {G302} not {G3756} have been {G2258} partakers {G2844} with them {G846} in {G1722} the blood {G129} of the prophets {G4396}.

Complete Jewish Bible

and you say, `Had we lived when our fathers did, we would never have taken part in killing the prophets.'

Berean Standard Bible

And you say, ‘If we had lived in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’

American Standard Version

and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets.

Commentary

### SUMMARY
In Matthew 23:30, Jesus exposes the profound hypocrisy of the scribes and Pharisees, who self-righteously declare that if they had lived in the time of their ancestors, they would not have participated in the persecution and murder of the prophets. This statement, intended to assert their moral superiority, ironically serves to condemn them further by highlighting their spiritual blindness and their active rejection of God's ultimate messenger, Jesus Himself.

### CONTEXT
* **Literary Context:** This verse is a pivotal part of Jesus' "Seven Woes" against the scribes and Pharisees, recorded in [Matthew chapter 23](/matthew/23 "Matthew 23 - Jesus' Woes Against the Religious Leaders"). These woes represent Jesus' most scathing public denunciation of the religious elite, exposing their spiritual bankruptcy despite their outward piety. Immediately preceding this verse, in [Matthew 23:29](/matthew/23-29 "Matthew 23:29 - Building Tombs for Prophets"), Jesus condemns them for building and beautifying the tombs of the prophets whom their ancestors had murdered. Their declaration in verse 30 is a direct response, a self-justifying claim that they are different from their wicked forebears. However, Jesus immediately refutes this claim in the following verse, [Matthew 23:31](/matthew/23-31 "Matthew 23:31 - Heirs of Those Who Killed Prophets"), by stating that their actions prove they are indeed "children of them which killed the prophets." The entire chapter builds to a climax of judgment against those who reject God's truth.
* **Historical & Cultural Context:** The scribes and Pharisees were the dominant religious authorities in first-century Judaism, revered by many for their strict adherence to the Law and traditions. Historically, Israel had a long and tragic pattern of rejecting and persecuting God's prophets, from Elijah and Jeremiah to Zechariah (as referenced in [Matthew 23:35](/matthew/23-35 "Matthew 23:35 - From Abel to Zechariah")). The act of building and decorating tombs for these martyred prophets was a common practice, seen as an act of piety and respect. However, Jesus reveals that this outward show was a façade, masking an inner disposition identical to that of their persecuting ancestors. Their claim in [Matthew 23:30](/matthew/23-30 "Matthew 23:30 - The Pharisees' Self-Righteous Claim") reflects a common human tendency to distance oneself from historical wrongdoing while failing to recognize similar patterns in one's own life.
* **Key Themes:** The central theme is **profound hypocrisy**. The Pharisees outwardly honor the dead prophets while inwardly harboring the same murderous intent towards Jesus, the greatest Prophet. This highlights the danger of **spiritual blindness** and **self-deception**, where external religious acts (like building tombs) replace genuine repentance and obedience. Another crucial theme is the **rejection of God's messengers**, a recurring motif throughout Israel's history, culminating in the rejection of the Messiah. Jesus' words underscore the concept of **generational guilt** not as an inherited sin, but as a continuity of rebellious disposition and action, where the current generation validates the sins of the past by perpetuating them. This is explicitly stated in [Matthew 23:31](/matthew/23-31 "Matthew 23:31 - Children of Prophet Killers"), where Jesus declares them "witnesses unto yourselves, that ye are the children of them which killed the prophets."

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **partakers (Greek, _koinōnós'_):** From G2844, meaning "a sharer, i.e. associate." In this context, it signifies complicity or active involvement in the shedding of innocent blood. The Pharisees claim they would not have been "sharers" in the guilt or actions of their ancestors, implying a moral distance from the historical persecution of prophets.
* **blood (Greek, _haîma'_):** From G129, referring literally to blood, but here figuratively to "bloodshed" or the violent death of the prophets. The phrase "in the blood of the prophets" is an idiom for being responsible for their martyrdom. The Pharisees are attempting to absolve themselves of any connection to this historical violence.
* **prophets (Greek, _prophḗtēs'_):** From G4396, meaning "a foreteller ('prophet'); by analogy, an inspired speaker." These were God's chosen messengers, sent throughout Israel's history to call the people to repentance and obedience. The consistent rejection and murder of these divine spokesmen formed a significant part of Israel's rebellious history, a pattern the Pharisees claim they would have broken.

#### Verse Breakdown
* **"And say,"**: This introduces the direct quotation of the scribes and Pharisees' self-justifying declaration. It highlights their verbal assertion of righteousness.
* **"If we had been in the days of our fathers,"**: This clause sets up a hypothetical scenario, placing themselves chronologically and morally apart from their ancestors. They imagine themselves in a different historical period, implying that their character is superior to those who lived previously.
* **"we would not have been partakers with them"**: This is their explicit claim of innocence and moral superiority. They assert that they would not have shared in the guilt or complicity of their ancestors' actions against God's messengers.
* **"in the blood of the prophets."**: This specifies the heinous act they claim they would have avoided: the violent persecution and murder of God's inspired spokesmen. It refers to the historical pattern of Israel's rejection of divine truth, often culminating in the prophets' martyrdom.

#### Literary Devices
Matthew 23:30 is rich with **Irony**, serving as the primary literary device. The Pharisees' self-righteous declaration is profoundly ironic because, at the very moment they utter it, they are actively plotting to kill Jesus, the greatest Prophet and Son of God. Their claim to be morally superior to their ancestors, who "killed the prophets," is immediately contradicted by their own murderous intentions. This highlights their deep-seated **Hypocrisy**, a central theme of Jesus' woes in this chapter. Their outward show of piety (building tombs for prophets in [Matthew 23:29](/matthew/23-29 "Matthew 23:29 - Building Tombs for Prophets")) stands in stark contrast to their inner corruption and murderous hearts. The verse also employs **Dramatic Foreshadowing**, as their declaration inadvertently foreshadows their ultimate complicity in the shedding of Jesus' innocent blood, thereby fulfilling the very pattern of sin they claim to abhor.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully underscores the insidious nature of self-righteousness and spiritual blindness. The Pharisees' declaration reveals a profound disconnect between their outward religious observance and their inner spiritual state. They were quick to condemn the sins of past generations while being utterly blind to the same destructive patterns within themselves. Theologically, this highlights the continuity of human rebellion against God's truth and His messengers. It's not merely about historical acts but about a persistent heart posture that rejects divine authority and wisdom, whether it comes through ancient prophets or through the Son of God Himself. Their claim to innocence ironically makes them complicit, as their present actions validate the sins of their forefathers, proving them to be "children" of those who killed the prophets, as Jesus immediately states.

* [Acts 7:52](/acts/7-52 "Acts 7:52 - Stephen's Accusation of Persecution")
* [Luke 11:47-51](/luke/11-47-51 "Luke 11:47-51 - Woes Against Lawyers and Pharisees")
* [Hebrews 11:36-38](/hebrews/11-36-38 "Hebrews 11:36-38 - Persecution of the Faithful")

### REFLECTION AND APPLICATION
Matthew 23:30 serves as a potent mirror for self-examination, challenging us to look beyond outward appearances and pious declarations to the true condition of our hearts. It warns against the dangerous trap of self-righteousness, where we are quick to condemn the sins of others or past generations while remaining blind to our own similar failings. True spiritual health requires humble self-assessment, acknowledging our capacity for sin and our need for God's grace. Are we, like the Pharisees, honoring God's past messengers (e.g., biblical figures, historical saints) while resisting the truth He speaks to us today through His Word, His Spirit, or His contemporary servants? This verse calls us to genuine repentance and a willingness to align our hearts and actions with God's will, rather than resting on inherited piety or a false sense of moral superiority. It encourages us to ensure that our reverence for past truth-tellers does not become a substitute for embracing the living truth of Christ in our present lives.

#### Questions for Reflection
* **In what ways might we, like the Pharisees, be tempted to condemn the sins of past generations or other groups while overlooking similar attitudes or actions in our own lives?**
* **How can we cultivate true humility and avoid the spiritual blindness that prevents us from seeing our own hypocrisy?**
* **What "prophets" or truths might God be speaking to us today that we are tempted to reject or ignore, perhaps while outwardly honoring past spiritual figures?**

### FAQ
**What is the significance of the Pharisees building and beautifying tombs for the prophets, as mentioned in the preceding verse, [Matthew 23:29](/matthew/23-29 "Matthew 23:29 - Building Tombs for Prophets")?**

Answer: The act of building and beautifying tombs for the prophets was an outward display of piety and respect, seemingly honoring those whom their ancestors had persecuted and killed. However, Jesus exposes this as a profound act of hypocrisy. By outwardly honoring the dead prophets, they were attempting to distance themselves from the sins of their ancestors and project an image of righteousness. Yet, their actions and intentions towards Jesus, the ultimate Prophet and Son of God, demonstrated that they harbored the very same murderous spirit as those who killed the prophets of old. It was a classic case of outward religious observance masking inward corruption, proving that they were "children of them which killed the prophets" ([Matthew 23:31](/matthew/23-31 "Matthew 23:31 - Heirs of Prophet Killers")).

### CHRIST-CENTERED FULFILLMENT
Matthew 23:30, with its chilling declaration by the Pharisees, finds its ultimate and tragic fulfillment in the person and work of Jesus Christ. The historical pattern of rejecting and murdering God's prophets, which the Pharisees claimed they would not perpetuate, culminates in their zealous pursuit of Jesus' death. He is the final and greatest Prophet, the very Son of God, whom God sent into His vineyard ([Matthew 21:33-41](/matthew/21-33-41 "Matthew 21:33-41 - The Parable of the Wicked Tenants")). The "blood of the prophets" that their ancestors shed pales in comparison to the innocent blood of the Lamb of God, which they would soon clamor to shed ([Matthew 27:24-25](/matthew/27-24-25 "Matthew 27:24-25 - Pilate Washes His Hands")). Yet, in a profound twist of divine irony and grace, the shedding of Jesus' blood, though a heinous act of human rebellion, becomes the very means of salvation for all who believe ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")). His innocent sacrifice on the cross establishes a new covenant, a covenant sealed by His precious blood, offering forgiveness and reconciliation that the blood of prophets or animals could never achieve ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Thus, the very act of rejecting the ultimate Prophet becomes the means by which God provides the ultimate redemption, transforming a history of bloodshed into a fountain of life.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 23:34

¶ Wherefore, behold, I send unto you prophets, and wise men, and scribes: and [some] of them ye shall kill and crucify; and [some] of them shall ye scourge in your synagogues, and persecute [them] from city to city:

Matthew 23:35

That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

Matthew 21:35

And the husbandmen took his servants, and beat one, and killed another, and stoned another.

Matthew 21:36

Again, he sent other servants more than the first: and they did unto them likewise.

Jeremiah 2:30

In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.

2 Chronicles 36:15

And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: