TRV
Translation
King James Version
¶ 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:
KJV (with Strong's)
Wherefore G1223 G5124, behold G2400, I G1473 send G649 unto G4314 you G5209 prophets G4396, and G2532 wise men G4680, and G2532 scribes G1122: and G2532 some of G1537 them G846 ye shall kill G615 and G2532 crucify G4717; and G2532 some of G1537 them G846 shall ye scourge G3146 in G1722 your G5216 synagogues G4864, and G2532 persecute G1377 them from G575 city G4172 to G1519 city G4172:
Complete Jewish Bible
Therefore I am sending you prophets and sages and Torah-teachers -- some of them you will kill, indeed, you will have them executed on stakes as criminals; some you will flog in your synagogues and pursue from town to town.
Berean Standard Bible
Because of this, I am sending you prophets and wise men and teachers. Some of them you will kill and crucify, and others you will flog in your synagogues and persecute in town after town.
American Standard Version
Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city:
World English Bible Messianic
Therefore behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city;
Geneva Bible (1599)
Wherefore beholde, I send vnto you Prophets, and wise men, and Scribes, and of them ye shall kill and crucifie: and of them shall ye scourge in your Synagogues, and persecute from citie to citie,
Young's Literal Translation
`Because of this, lo, I send to you prophets, and wise men, and scribes, and of them ye will kill and crucify, and of them ye will scourge in your synagogues, and will pursue from city to city;
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 27
The unfruitful scribes of the law are different from the scribes who were sent by Christ on account of the gospel, in whose work the spirit vivifies but the letter does not kill, as does the letter of the law. Those who follow the letter of the law incur faithlessness and vain superstitions. Those who follow the letter of the gospel (i.e., its simple narrative), however, are saved. For the literal story of the gospel itself is sufficient for the salvation of the more simple among us. And if you see scribes of the law and Pharisees acting not only against “wise men” of the gospel and “prophets” of Christ but also against the “scribes” of the new covenant, you will see how (insofar as they are able) they kill the prophets of Christ and crucify the scribes and scourge them with slanderous speech in their synagogues. It is common to hear how the sects, the so-called spiritual men of the Pharisees, use their tongues like whips to scourge Christians with curses and to pursue them “from town to town,” sometimes bodily, sometimes spiritually, wanting to expel them from their own town, which is the law and prophets and the gospel and the apostles, and to drive them by deceitful means into another, foreign town, which is another gospel.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Or the Scribes who are sent by Christ, are Scribes according to the Gospel, whom the spirit quickens and the letter does not kill, as did the letter of the Law, which whoso followed ran into vain superstitions. The simple words of the Gospel are sufficient for salvation. But the Scribes of the Law do yet scourge the Scribes of the New Testament, by detracting from them in their synagogues; and the heretics also, who are spiritual Pharisees, with their tongues murder the Christians, and persecute them from city to city, sometimes in the body, sometimes also in the spirit, seeking to drive them from their own city of the Law, the Prophets, and the Gospel, into another Gospel.
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.
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
(Verse 34.) Therefore, behold, I send to you prophets and wise men and scribes. Some of them you will kill and crucify, and some of them you will flog in your synagogues and persecute from town to town. And so upon you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation. At the same time, observe the Apostle writing to the Corinthians (1 Cor. VII), that there are various gifts of the disciples of Christ; some are prophets, who preach the coming things; some are wise, who know when they should speak; some are scribes, most learned in the Law, from whom Stephen was stoned, Paul was killed, Peter was crucified, the disciples were whipped in the Acts of the Apostles: and they were persecuted from city to city; driven out of Judea, so that they might migrate to the Gentile people.
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 reproves them for saying falsely, "If we had been in the days of our fathers, we would not have killed the prophets." For "Behold," He says, "I send unto you prophets and wise men, and scribes," but you will kill them. He is speaking of the apostles, for the Holy Spirit adorned the apostles with teachings and made them scribes, that is, teachers of the people, and prophets filled with all wisdom. "I send," He says, thus showing His divine authority.
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.
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SUMMARY
In Matthew 23:34, Jesus delivers a solemn prophecy, announcing that He will send a new wave of His own messengers—prophets, wise men, and scribes—to the Jewish leadership and people. He foretells the severe persecution these emissaries will face, including being killed, crucified, scourged in synagogues, and relentlessly pursued from city to city. This declaration serves as a climactic indictment of the spiritual blindness and historical pattern of rejecting God's divine envoys, culminating in the ultimate rejection of Christ Himself and the impending judgment upon that generation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 23:34 employs several powerful literary devices. Prophecy is central, as Jesus foretells future events with chilling accuracy, demonstrating His divine foresight and authority. The detailed description of the methods of persecution ("kill and crucify," "scourge in your synagogues," "persecute from city to city") uses Vivid Imagery to impress upon the hearers the brutal reality awaiting His followers. There is also a profound Irony in Jesus sending "scribes"—a term often used negatively for His opponents in this chapter—to represent Him, suggesting a new kind of scribe who truly understands and teaches God's word. Furthermore, the passage utilizes Parallelism by listing multiple forms of persecution and multiple types of messengers, emphasizing the breadth of both the divine commission and the human rejection. The cumulative effect of these devices underscores the severity of the coming judgment and the cost of discipleship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 23:34 stands as a stark testament to the ongoing conflict between God's truth and human resistance. It reveals a consistent pattern in salvation history: God sends His messengers, and humanity, particularly those in positions of religious authority, often rejects and persecutes them. This verse links the rejection of Jesus' disciples to the historical rejection of Old Testament prophets, establishing a continuity of divine patience and human rebellion. It underscores the profound spiritual blindness that leads to violence against those who bear God's truth, highlighting that true faithfulness to God's word often provokes opposition from a world unwilling to confront its own sin. This pattern of persecution, foreseen by Christ, is a sign of authentic ministry and a reminder that the Kingdom of God advances not through worldly power, but often through suffering.
REFLECTION AND APPLICATION
Matthew 23:34 serves as a profound reminder that following Christ and proclaiming His truth is not a path devoid of opposition, but one that often leads to it. For believers today, this verse calls for a sober assessment of our commitment to the Gospel. Do we truly expect to live a life free from discomfort or criticism when Jesus Himself promised persecution for His faithful messengers? This passage challenges us to cultivate spiritual resilience and courage, knowing that any suffering endured for Christ's sake is part of a divine pattern and a shared experience with countless saints throughout history. It compels us to stand firm in our convictions, to speak truth with love, and to be prepared for the world's inevitable resistance to the light. Moreover, it should deepen our empathy for persecuted Christians globally, reminding us of the enduring cost of discipleship and the importance of prayer and solidarity with those who suffer for their faith.
Questions for Reflection
FAQ
Who are the "prophets, wise men, and scribes" Jesus is sending, and how do they differ from the scribes he condemns elsewhere?
Answer: The "prophets, wise men, and scribes" Jesus sends are His own Spirit-empowered messengers, representing the diverse ministries within the early Christian community. "Prophets" refer to those who would speak God's inspired word, "wise men" to those who would teach with spiritual insight and discernment, and "scribes" to Christian teachers who would accurately interpret and apply the Scriptures in light of the New Covenant. This is a stark contrast to the "scribes" Jesus condemns throughout Matthew chapter 23, who were the legalistic, hypocritical Jewish religious leaders of His day. The scribes Jesus sends are those who would truly embody the spirit of the Law and the Prophets, pointing to Christ, unlike their adversarial counterparts who distorted the Law and rejected God's truth.
CHRIST-CENTERED FULFILLMENT
Matthew 23:34, while a prophecy of future persecution for Jesus' followers, finds its ultimate and most profound fulfillment in Christ Himself. Jesus is the quintessential "prophet" (as recognized by the crowds in Matthew 21:11), the embodiment of "wisdom" (as seen in Colossians 2:3), and the supreme "scribe" who perfectly interprets and fulfills the Law and the Prophets (as He declares in Matthew 5:17). The very methods of persecution Jesus describes—being killed and crucified, scourged, and persecuted from city to city—were precisely what He endured during His Passion. He was scourged by Roman soldiers (Matthew 27:26), crucified outside Jerusalem (Matthew 27:35), and relentlessly pursued by the religious authorities throughout His ministry. Thus, Jesus is not merely the sender of these persecuted messengers; He is the archetypal persecuted messenger, whose suffering and death on the cross ultimately atone for the very sins of rejection and violence committed against God's envoys throughout history. His resurrection then vindicates the faithful messenger and inaugurates the era where His Spirit empowers His followers to continue His mission, even in the face of similar opposition, knowing their ultimate victory is assured through Him.