TRV
Translation
King James Version
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Complete Jewish Bible
"You snakes! Sons of snakes! How can you escape being condemned to Gei Hinnom?
Berean Standard Bible
You snakes! You brood of vipers! How will you escape the sentence of hell?
American Standard Version
Ye serpents, ye offspring of vipers, how shall ye escape the judgment of hell?
World English Bible Messianic
You serpents, you offspring of vipers, how will you escape the judgment of Gehinnom?
Geneva Bible (1599)
O serpents, the generation of vipers, howe should ye escape the damnation of hell!
Young's Literal Translation
`Serpents! brood of vipers! how may ye escape from the judgment of the gehenna?
See on the biblical-era map
In the KJVVerse 23,952 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
Because then they will fill up the measure of their fathers' purposes, therefore are they serpents, and an offspring of vipers.
That is, the Apostles, who, as foretelling things to come, are Prophets; as having knowledge of Christ, are wise men; as understanding the Law, are Scribes.
John ChrysostomAD 407
Homily on the Gospel of Matthew 74
Then, because He was searching their temper of mind, which is to the more part obscure, He doth, from those things also which they were about to perpetrate, which would be manifest to all, establish His words. For, because He had said, "Wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets," making it evident, that of their affinity in wickedness He is speaking, and that it was a pretense to say, "We should not have been partakers with them," He added, "Fill ye up therefore the measure of your fathers," not commanding, but declaring beforehand, what was to be, that is, His own murder.
Therefore, having brought in their refutation, and having shown that they were pretenses which they said in their own defense, as, for instance, "We would not have been partakers with them," (for they who refrain not from the Lord, how should they have refrained from the servants), He makes after this His language more condemnatory, calling them "serpents, and generation of vipers," and saying, "How shall ye escape the damnation of hell," at once perpetrating such things, and denying them, and dissembling your purpose?
Then rebuking them more exceedingly from another cause also, He Saith, "I will send unto you prophets, and wise men, and scribes, and some of them shall ye kill and crucify, and some of them shall ye scourge in your synagogues." For that they should not say, "Though we crucified the Lord, yet from the servants we should have refrained, if we had been then;" "Behold," He saith, "I send servants also to you, prophets likewise themselves, and neither will ye spare them." But these things He saith, showing that it was nothing strange, that He should be murdered by those sons, being both murderous and deceitful, and having much guile, and surpassing their fathers in their outrages.
And besides what hath been said, He shows them to be also exceedingly vainglorious. For when they say, "If we had been in the days of our fathers, we should not have been partakers with them," they spake out of vainglory, and were practising virtue in words only, but in their works doing the contrary.
Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.
But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts?
And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come. Then, because they are nothing alarmed by judgment and hell, by reason of their not believing them, and because the thing is future, He awes them by the things present, and saith, "Wherefore, behold, I send unto you prophets and scribes: and some of them shall ye kill and crucify, and scourge; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barschias, whom ye slew between the temple and the altar. Verily I say unto you, that all these things shall come upon this generation."
See by how many things He has warned them. He said, Ye condemn your fathers, in that ye say, "We would not have been partakers with them;" and this is no little thing to shame them. He said, While ye condemn them, ye do worse things, even ye yourselves; and this is sufficient to cover them with disgrace. He said, These things shall not be without punishment; and hence he implants in them fear beyond words. He hath reminded them at least of hell. Then because that was to come, He brought home to them the terrors as even present. "For all these things shall come," He saith, "upon this generation."
He added also unspeakable severity to the vengeance, saying, that they shall suffer more grievous things than all; yet by none of these things did they become better. But if any one say, And why do they suffer more grievously than all? we would say, Because they have first committed more grievous things than all, and by none of the things that have been done to them have they been brought to a sound mind.
Heardest thou not Lamech saying, "Of Lamech vengeance shall be taken seventy times sevenfold;" that is, "I am deserving of more punishment than Cain." Why could this be? Yet he did not slay his brother; but because not even by his example was he brought to a better mind. And this is what God saith elsewhere, "Requiting the sins of fathers upon children for the third and fourth generation of them that hate me." Not as though one were to suffer punishment for the crimes committed by others, but inasmuch as they who, after many sin and have been punished, yet have not grown better, but have committed the same offenses, are justly worthy to suffer their punishments also.
But see how seasonably he also mentioned Abel, indicating that this murder likewise is of envy. What then have ye to say? Know ye not what Cain suffered? Did God hold His peace at his deeds? Did He not exact the severest penalty? Heard ye not what things your fathers suffered, when they slew the prophets; were they not delivered over to punishments, and inflictions of vengeance without number? How then did ye not become better? And why do I speak of the punishments of your fathers, and what they suffered? Thou who thyself condemnest thy fathers, how is it thou doest worse? For moreover even ye yourselves have declared that "He will miserably destroy those wicked men." What favor then will ye have after this, committing such things after such a sentence?
But who is this Zacharias? Some say, the father of John; some, the prophet; some, a priest with two different names, whom the Scripture also calls, the son of Jehoiada.
But do thou mark this, that the outrage was twofold. For not only did they slay holy men, but also in a holy place. And saying these things, He did not only alarm them, but also comfort His disciples, showing that the righteous men also who were before them suffered these things. But these He alarmed, foretelling that like as they paid their penalty, even so should these too suffer the utmost extremities. Therefore He calls them "prophets, and wise men, and scribes," even hereby again taking away every plea of theirs. "For ye cannot say," He saith, "Thou didst send from among the Gentiles, and therefore we were offended;" but they were led on unto this by being murderous, and thirsting for blood. Wherefore He also said beforehand, "For this cause do I send prophets and scribes." This did the prophets also lay to their charge, saying, "They mingle blood with blood," and that they are men of blood. Therefore also did He command the blood to be offered to Him, showing that if in a brute it be thus precious, much more in a man. Which He saith to Noah likewise, "I will require all blood that is shed." And ten thousand other such things might one find Him enjoining with regard to their not committing murder; wherefore He commanded them not even to eat that which was strangled.
Oh the love of God towards man! that though He foreknew they would profit nothing, He still doeth His part. For I will send, He saith, and this knowing they would be slain. So that even hereby they were convicted of saying vainly, "We should not have been partakers with our fathers." For these too slew prophets even in their synagogues, and reverenced neither the place, nor the dignity of the persons. For not merely ordinary persons did they slay, but prophets and wise men, such that they had nothing to lay to their charge. And by these He meaneth the apostles, and those after them, for, indeed, many prophesied. Then, willing to aggravate their fears, He saith, "Verily, verily I say unto you, All these things shall come upon this generation;" that is, I will bring all upon your heads, and will make the vengeance sore. For he that knew many to have sinned, and was not sobered, but himself hath committed the same sins again, and not the same only, but also far more grievous, would justly deserve to suffer a far more grievous punishment than they. For like as, if he had been minded, he would have gained greatly, had he grown better by their examples, even so, since he continued without amendment, he is liable to a heavier vengeance, as having had the benefit of more warning by them who had sinned before and been punished, and having reaped no advantage.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shows that they were like them in wickedness, and that that was false that they said, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets. Wherefore He now says, Fill ye up the measure of your fathers. This is not a command, but a prophecy of what is to be.
Then to show them that they should not do this without punishment, He holds out an unspeakable terror over them, That upon you may come all the righteous blood.
Moreover, He names Abel, to show that it would be out of envy that they would kill Christ and His disciples. He names Zacharias, because there was a twofold resemblance in his case, the sacred place, as well as the sacred person.
And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, Verily I say unto you, all these things shall come upon this generation.
Otherwise; Because He delayed the punishment of hell which He had threatened them with, He pronounces against them threats of present evil, saying, All these things shall come upon this generation.
For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.
John ChrysostomAD 407
Homily on the Gospel of Matthew 74
And this is manifest too by what comes after; He adds at least, "Ye serpents, ye generation of vipers." For as those beasts are like their parents, in the destructiveness of their venom, so also are ye like your fathers in murderousness.
Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding.
But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts?
And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
The same had been said by John the Baptist. Wherefore as of vipers are born vipers, so of your fathers who were murderers are you born murderers.
Or, as the Apostle writes to the Corinthians (1 Cor. 12.) that there are various gifts among Christ's disciples; some Prophets, who foretel things to come; some wise men, who know when they ought to speak; others Scribes taught in the Law; of whom Stephen was stoned, Paul killed, Peter crucified, and the disciples of the Apostles beaten, in the Acts; and they persecuted them from city to city, driving them out of Judæa, that they might go to the Gentiles.
Concerning the Abel here spoken of, there is no doubt that it is he whom his brother Cain murdered. He is proved to have been righteous, not only by this judgment of the Lord, but by the passage in Genesis, which says that his offerings were accepted by God. But we must enquire who is this Zacharias, son of Barachias, because we read of many Zachariases; and that we might not mistake, here it is added, whom ye slew between the temple and the altar. Some say that it is that Zacharias who is the eleventh among the twelve Prophets, and his father's name agrees to this, but when he was slain between the temple and the altar, Scripture does not mention; but above all, in his time there were scarce 'even the ruins of the temple. Others will have it to be Zacharias the father of John.
But as this has no Scripture authority, it is as readily despised as offered. Others will have it to be that Zacharias who was killed by Joas, king of Judah, between the temple and the altar, that is, in the court of the temple. (2 Chron. 24:21.) But that Zacharias was not the son of Barachias, but of Jehoiada the Priest. But Barachias in our language is interpreted 'Blessed of the Lord,' so that the righteousness of Joiada the Priest is expressed by this Hebrew word. But in the Gospel which the Nazarenes use, we find written 'son of Joiada' instead of son of Barachias.
The rule of the Scriptures is only to know two generations, one of good the other of bad. Of the generation of the good it is said, The generation of the righteous shall be blessed. (Ps. 112:2.) And of the bad it is said in the present passage, Generation of vipers. These then, because they did against the Apostles like things as Cain and Joas, are described as of one generation.
JeromeAD 420
Commentary on Matthew
(v. 33) Serpents, ((Al. additur et)) offspring of vipers, how can you escape the judgment of Gehenna? This very thing John the Baptist also said (Luke III). Therefore, just as vipers give birth to vipers, so you, he says, are born of murderers fathers, are murderers.
Cyril of AlexandriaAD 444
FRAGMENT 261.13
The punishment of all the murders committed in the past will fall on the last generation of murderers according to a certain pattern, although God speaking through the prophet does say that “the fathers will not die for the sins of the children” … and indeed, “each will die for his own sin.” What then should we think about this? How can a later generation be punished for the murders committed by others, concerning whom Christ says these things? Won’t Cain be punished for the murder of Abel?… How is it that these poor souls will be subjected to the punishment due to all these people? For God is not unjust but is the righteous judge, powerful and patient, according to the testimony of the Scripture. Therefore we think there is a certain intention contained within the things that have been spoken that applies to the present case and helps us to fit one thing to another. Let it be taken for granted then that this may be so in the present case. Let us say that they have become robbers in that land. These men were plundering the surrounding villages and killing their inhabitants. But the prince of the realm did not immediately strip them of the ruler’s sword. Rather, he was eager to teach them differently through the use of threats.… But I suppose someone of the last who have been cruelly punished will say that they have received the penalty due to all.… You will also understand something such as this concerning God. For God was extremely patient in the preceding times until he deemed it necessary to set a boundary on his longsuffering. For it was also necessary that the divine anger fall upon these. On the one hand, they continued to sin against people and their fellow servants. On the other hand, they killed the Lord of all. Not that it is for this reason that he harshly punished the last ones but that it is astonishing that he has borne patiently with them to the present time.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
He foretels, that as their fathers killed the Prophets, so they also should kill Christ, and the Apostles, and other holy men. As suppose you had a quarrel with some one, you might say to your adversary, Do to me what you are about to do; but you do not therein bid him do it, but show him that you are aware of his manæuvres. And in fact they went beyond the measure of their fathers; for they put to death only men, these crucified God. But because He stooped to death of His own free choice, He does not lay on them the sin of His death, but only the death of the Apostles and other holy men. Whence also He said, Fill up, and not Fill over; for a just and merciful Judge overlooks his own wrongs, and only punishes those done to others.
He calls them offspring of vipers, because the nature of vipers is such that the young burst the womb of their dam, and so come forth; and in like manner the Jews condemned their fathers, finding fault with their deeds. He says, How shall ye escape the damnation of hell? By building the tombs of the saints? But the first step of piety is to love holiness, the next, to love the saints; for it is not reasonable in him to honour the righteous, who despises righteousness. The saints cannot be friends to those to whom God is an enemy. Shall ye be saved by a mere name, because ye seem to be among God's people! Forasmuch as an open enemy is better than a false friend, so is he more hateful to God, who calls himself the servant of God, and does the commands of the Devil. Indeed, before God he who has resolved to kill a worm is a murderer before the deed is done, for it is the will that is rewarded for good, or punished for evil. Deeds are evidence of the will. God then does not require deeds on His own account that He may know how to judge, but for the sake of other men, that they may perceive that God is righteous. And God affords the opportunity of sin to the wicked, not to make them sin, but to manifest the sinner; and also to the good He gives opportunity to show the purpose of their will. In this way then He gave the Scribes and Pharisees opportunity of showing their purposes, Behold, I send unto you Prophets, and wise men, and Scribes.
As all the good things which had been merited by all the saints in each generation since the foundation of the world were bestowed upon that last generation which received Christ; so all the evil that all the wicked in every generation from the foundation of the world had deserved to suffer, came upon that last generation of the Jews which rejected Christ. Or thus; Assail the righteous of former saints, yea, of all the saints, could not merit that so great grace as was given to men in Christ; so the sins of all the wicked could not deserve so much evil as came upon the Jews, that they should suffer such things as these suffered from the Romans, and that in after time every generation of them to the end of the world should be cast off from God, and be made a mock by all the Gentiles. For what is there worse than to reject and in such sort to put to death the Son coming in mercy and lowliness! Or thus; Nations and states when they sin are not thereupon immediately punished by God, but He waits for many generations; but when He sees fit to destroy that state or nation, He then seems to visit upon them the sins of all former generations, and one generation suffers the accumulation of all that former generations have deserved. Thus this generation of the Jews seems to have been punished for their fathers; but in truth they suffered not for others, but on their own account.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
It should be enquired too how He says, to the blood of Zacharias, since the blood of many more saints was afterwards shed. This is thus explained. Abel a keeper of sheep was killed in the field, Zacharias a priest was slain in the court of the temple. The Lord therefore names these two, because by these all holy martyrs are denoted, both of lay and priestly order.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
That is, all the vengeance due for the shedding of the blood of the righteous.
Theophylact of OhridAD 1107
He neither bids them nor impels them towards their plan to kill Him when He says, "Fill ye up also the measure of your fathers." Rather, this is what He means: since you are serpents and the offspring of such fathers, and have been plunged into such malice that you are incurable, in a short time you will be eager to outdo your fathers when you kill Me. For you shall have attained to the ultimate degree of malice when you fulfill and complete the bloodletting which your fathers omitted. Being such, how shall you escape eternal torments?
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(ord.) He means not only those there present, but the whole generation before and after, for all were one city and one body of the Devil.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Matthew 23:33 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In this climactic and searing indictment, Jesus confronts the religious leaders—the scribes and Pharisees—with a direct and unsparing condemnation. He exposes their profound hypocrisy and spiritual deadness, likening them to venomous creatures whose outward piety masks an inner corruption. The verse culminates the series of "woes" pronounced throughout the chapter, serving as a stark warning of the inescapable divine judgment awaiting those who persistently reject God's truth, lead others astray, and remain unrepentant in their rebellion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus' condemnation in this verse is saturated with powerful Metaphor and Symbolism. By calling the scribes and Pharisees "serpents" and "vipers," He employs animal imagery to symbolize their deceptive, poisonous, and destructive nature, directly associating them with evil and the adversary (the serpent in Eden). This is a stark contrast to the expected image of religious leaders. The phrase "generation of vipers" further employs Metonymy or Synecdoche, where "generation" represents not just their immediate lineage but their inherent character and spiritual offspring, suggesting a continuity of spiritual toxicity. The entire verse functions as a powerful Invective, a direct and harsh verbal attack, designed to shock and expose. Finally, the question "how can ye escape the damnation of hell?" is a potent Rhetorical Question. It is not asked to elicit an answer, but to emphasize the absolute certainty and inevitability of their impending judgment, underscoring the grim reality that there is no escape for those who persist in such profound spiritual rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 23:33 serves as a stark reminder of God's unwavering justice and the severe consequences of unrepentant sin, particularly spiritual hypocrisy and the rejection of divine truth. It underscores that outward religious observance without genuine inner transformation is not only futile but actively condemned by God. Jesus, as the ultimate revealer of God's character, demonstrates here His authority to pronounce judgment, exposing the true spiritual state of those who claim religious authority but lead people away from God. The verse highlights the profound reality of eternal judgment and the necessity of genuine repentance and faith for salvation.
REFLECTION AND APPLICATION
While Jesus' words were directed at specific religious leaders, Matthew 23:33 carries profound and enduring implications for all who claim to follow God. It serves as a sober warning against the insidious nature of hypocrisy, reminding us that God sees beyond outward appearances to the true condition of the heart. We are called to cultivate genuine faith that manifests in sincere love for God and neighbor, rather than performing religious acts for human praise or status. This verse compels us to examine our own motives, ensuring that our spiritual practices are rooted in humility and a desire to honor God, not ourselves. It also underscores the gravity of sin and the reality of divine judgment, urging us to embrace the grace and forgiveness offered through Christ. It's a call to honest self-assessment: are we truly living in alignment with God's will, or are we, like the Pharisees, building a facade that will ultimately crumble under the weight of divine scrutiny? The urgency implied in "how can ye escape?" should drive us to a deeper commitment to repentance and a life transformed by the power of the Holy Spirit.
Questions for Reflection
FAQ
What does Jesus mean by calling them "serpents" and "generation of vipers"?
Answer: Jesus uses these highly charged metaphors to expose the true, venomous nature of the scribes and Pharisees. By calling them "serpents" and "vipers," He likens them to dangerous, deceptive, and poisonous creatures. This imagery connects them to the serpent in the Garden of Eden (Genesis 3), symbolizing evil, cunning, and the source of temptation and destruction. The phrase "generation of vipers" implies that their spiritual toxicity and deceit are not isolated incidents but characteristic of their very lineage and spiritual offspring, consistent with John the Baptist's earlier rebuke of them in Matthew 3:7. It signifies that their spiritual corruption is deep-seated and pervasive.
What is "the damnation of hell" that Jesus refers to?
Answer: "Damnation" (Greek: krísis) refers to a definitive judgment or condemnation. "Hell" (Greek: géenna) is a transliteration of Gehenna, which was the Valley of Hinnom, a literal valley outside Jerusalem where refuse was burned and, in ancient times, child sacrifices were offered to pagan gods. Over time, it became a powerful metaphor in Jewish thought for a place of fiery destruction, utter annihilation, and ultimate divine punishment for the wicked. Therefore, "the damnation of hell" signifies the ultimate, inescapable, and eternal divine judgment that awaits those who persistently reject God's truth, remain unrepentant in their sin, and lead others astray. It points to a final, irreversible separation from God's presence and blessing.
CHRIST-CENTERED FULFILLMENT
Matthew 23:33, with its searing indictment and warning of inescapable judgment, underscores the profound necessity of Christ's redemptive work. The "damnation of hell" that Jesus warns against is precisely the fate from which He came to deliver humanity. As the sinless Son of God, Jesus Himself became the ultimate sacrifice, bearing the full weight of God's judgment for sin on the cross, so that those who believe in Him might "escape" eternal condemnation. His death and resurrection offer the only true escape from the "wrath to come" (1 Thessalonians 1:10). The very "serpents" and "vipers" whom Jesus condemns represent humanity's fallen nature, enslaved to sin and destined for judgment. Yet, Christ, the "Lamb of God who takes away the sin of the world" (John 1:29), offers a path to righteousness and reconciliation, transforming those who were once "children of wrath" (Ephesians 2:3) into "children of God" (John 1:12). Thus, this verse, while a pronouncement of judgment, simultaneously highlights the glorious and urgent necessity of the gospel—the good news that through faith in Christ, there is indeed an escape from eternal damnation.