Matthew 23:35

KJV

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.

KJV (with Strong's)

That {G3704} upon {G1909} you {G5209} may come {G2064} all {G3956} the righteous {G1342} blood {G129} shed {G1632} upon {G1909} the earth {G1093}, from {G575} the blood {G129} of righteous {G1342} Abel {G6} unto {G2193} the blood {G129} of Zacharias {G2197} son {G5207} of Barachias {G914}, whom {G3739} ye slew {G5407} between {G3342} the temple {G3485} and {G2532} the altar {G2379}.

Complete Jewish Bible

And so, on you will fall the guilt for all the innocent blood that has ever been shed on earth, from the blood of innocent Hevel to the blood of Z'kharyah Ben-Berekhyah, whom you murdered between the Temple and the altar.

Berean Standard Bible

And so upon you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the temple and the altar.

American Standard Version

that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar.

Commentary

### SUMMARY
In Matthew 23:35, Jesus pronounces a profound and somber judgment upon the scribes and Pharisees, declaring that the cumulative guilt for all righteous blood shed throughout history, from Abel to Zacharias, will fall upon their generation. This culminates Jesus' series of "woes," highlighting the spiritual bankruptcy and historical pattern of rejecting God's messengers by the religious leaders of Israel, foreshadowing their ultimate rejection and crucifixion of the Messiah.

### CONTEXT
* **Literary Context:** This verse serves as the climactic pronouncement within Jesus' final and most severe public discourse, recorded in [Matthew chapter 23](/matthew/23 "Matthew 23 - Woes to the Scribes and Pharisees"). Preceding this verse, Jesus has delivered seven "woes" (or eight, depending on how one counts), each beginning with "Woe to you, scribes and Pharisees, hypocrites!" These woes systematically expose their hypocrisy, legalism, spiritual blindness, and persecution of God's prophets. The discourse begins with Jesus warning the crowds and disciples about their practices ([Matthew 23:1-12](/matthew/23-1-12 "Matthew 23:1-12 - Warning Against Hypocrisy")), then transitions into the direct condemnations. [Matthew 23:34](/matthew/23-34 "Matthew 23:34 - Jesus Sends Prophets") immediately precedes verse 35, where Jesus states He will send prophets, wise men, and scribes, whom they will persecute and kill, setting the stage for the declaration of cumulative judgment. The entire chapter functions as a powerful indictment against a religious system that had become corrupt and resistant to divine truth, culminating in the tragic rejection of God's final and greatest messenger, Jesus Himself.

* **Historical & Cultural Context:** Jesus' audience consisted primarily of Jewish people living under Roman occupation, with the scribes and Pharisees holding significant religious and social authority. The Pharisees were a prominent Jewish sect known for their strict adherence to the Mosaic Law and oral traditions, while the scribes were experts in the Law, often associated with the Pharisees. Despite their outward piety, Jesus consistently condemned them for prioritizing human traditions over God's commands, for their love of public acclaim, and for their spiritual pride. The concept of corporate guilt was understood in Jewish thought, where the actions of a generation could be seen as a continuation or culmination of past sins, leading to a collective reckoning. The history of Israel, as recorded in the Old Testament, is replete with instances of prophets being rejected, persecuted, and even killed by the very people they were sent to warn or guide (e.g., [1 Kings 18:4](/1_kings/18-4 "1 Kings 18:4 - Jezebel Kills Prophets"), [Jeremiah 26:20-23](/jeremiah/26-20-23 "Jeremiah 26:20-23 - The Case of Uriah")). Jesus' indictment taps into this long-standing pattern of rebellion against God's direct revelation through His chosen messengers.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Matthew's Gospel and biblical theology. Firstly, it underscores the theme of **Cumulative Guilt and Divine Judgment**. Jesus asserts that the generation he addresses will bear the weight of all righteous blood shed from the beginning of history, indicating a corporate responsibility for perpetuating a spirit of rebellion against God's truth and His messengers. This is not merely individual guilt for ancient acts, but a reckoning for their persistent rejection of divine revelation, culminating in their imminent rejection of Christ. Secondly, the verse highlights the consistent theme of the **Persecution of the Righteous**. From Abel, the first martyr in the biblical narrative ([Genesis 4:8](/genesis/4-8 "Genesis 4:8 - Cain Murders Abel")), to Zacharias, whose martyrdom is described as occurring "between the temple and the altar" ([2 Chronicles 24:20-21](/2_chronicles/24-20-21 "2 Chronicles 24:20-21 - Zechariah's Martyrdom")), the verse traces a tragic lineage of those who suffered for their faithfulness to God. This theme foreshadows the persecution that Jesus' own disciples would face ([Matthew 10:16-23](/matthew/10-16-23 "Matthew 10:16-23 - Persecution Predicted")) and the ultimate suffering of Christ himself. Finally, it emphasizes the **Rejection of God's Messengers**, a recurring motif in Israel's history. The refusal to heed God's warnings and accept His prophets ultimately led to national judgment, culminating in the rejection of Jesus, God's ultimate messenger and Son ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Righteous (Greek, _díkaios_):** This word (G1342) denotes someone who is equitable in character or act, innocent, or holy. When applied to the blood shed, it emphasizes the blamelessness and uprightness of the victims, highlighting that their suffering was not due to their own wrongdoing but because of their faithfulness to God and their prophetic witness. Their "righteousness" stood in stark contrast to the unrighteousness of their persecutors.
* **Blood (Greek, _haîma_):** This term (G129) refers literally to the life-giving fluid, but in this context, it signifies violent death, specifically murder, and by extension, the guilt associated with such acts. The phrase "righteous blood" carries the weight of innocent lives unjustly taken, crying out for justice, as seen from Abel's blood speaking from the ground ([Genesis 4:10](/genesis/4-10 "Genesis 4:10 - Abel's Blood Cries Out")).
* **Shed (Greek, _ekchéō_):** This verb (G1632) means "to pour forth" or "to spill." It vividly describes the violent act of taking a life, where blood is spilled out, emphasizing the brutality and finality of the murders committed against God's messengers. The use of this word underscores the active and deliberate nature of the persecution.

#### Verse Breakdown
* **"That upon you may come all the righteous blood shed upon the earth":** This clause pronounces a severe judgment, indicating that the current generation of Jewish leaders will be held accountable for the cumulative guilt of all innocent lives taken throughout history due to their faithfulness to God. The phrase "upon you may come" signifies a divine reckoning, a just consequence for a persistent pattern of rebellion and rejection of God's truth, culminating in their own actions. The scope "all the righteous blood shed upon the earth" emphasizes the comprehensive nature of this judgment, encompassing the entire history of humanity's opposition to God's righteous ones.
* **"from the blood of righteous Abel":** This establishes the starting point of the historical lineage of martyrs. Abel, the son of Adam and Eve, was the first recorded victim of murder in the Bible, slain by his jealous brother Cain because his offering was acceptable to God ([Genesis 4:8](/genesis/4-8 "Genesis 4:8 - Cain Murders Abel")). His inclusion here signifies the earliest instance of a righteous person suffering for their faith, setting a precedent for all subsequent persecutions.
* **"unto the blood of Zacharias son of Barachias":** This marks the culmination of the historical period of martyrdoms referenced by Jesus. While there is scholarly debate, the most widely accepted identification is with Zechariah son of Jehoiada, who was stoned to death in the temple court at the command of King Joash ([2 Chronicles 24:20-21](/2_chronicles/24-20-21 "2 Chronicles 24:20-21 - Zechariah's Martyrdom")). His death is significant as it is the last recorded martyrdom in the historical books of the Hebrew canon (which ended with Chronicles), thus encompassing the entire span of Old Testament history from Genesis to Chronicles.
* **"whom ye slew between the temple and the altar":** This phrase vividly describes the sacrilegious location of Zacharias's murder, emphasizing the profound impiety of the act. Being slain in the sacred space of the temple court, specifically "between the temple and the altar" (likely referring to the altar of burnt offering in the outer court), underscored the extreme contempt for God's presence and His messenger. This detail highlights the audacity and spiritual blindness of those who perpetrated such violence in the very place dedicated to God's worship.

#### Literary Devices
Matthew 23:35 employs several powerful **Literary Devices** to convey Jesus' profound indictment. **Hyperbole** is evident in the phrase "all the righteous blood shed upon the earth," which, while not literally meaning every single drop of innocent blood, functions as a rhetorical exaggeration to emphasize the vast scope and cumulative weight of the historical persecution of God's people. This hyperbole underscores the severity of the judgment. The verse also makes extensive use of **Allusion** by referencing "righteous Abel" and "Zacharias son of Barachias." These are specific historical figures from the Old Testament, representing the beginning and end of the Old Testament's record of martyrs, creating a comprehensive historical sweep. This **Historical Allusion** serves to connect the present generation's actions to a long-standing pattern of rebellion against God, demonstrating a continuity of spiritual hostility. Furthermore, there is a strong element of **Irony** in Jesus' condemnation, as the very religious leaders who prided themselves on their adherence to the Law and their spiritual heritage are revealed as perpetuating the same murderous spirit as those who persecuted the prophets of old. Their outward piety masks an inward murderous intent, a classic example of the hypocrisy Jesus condemns throughout the chapter.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 23:35 is a profound statement on divine justice, corporate responsibility, and the persistent human rejection of God's truth. It reveals that there is a cumulative spiritual account for generations that reject God's messengers and perpetuate a spirit of opposition to divine revelation. While individuals are judged for their own sins, Jesus here pronounces a corporate judgment upon a generation that not only continued the pattern of their ancestors but brought it to its ultimate climax by rejecting and ultimately crucifying the Messiah. This verse highlights God's unwavering commitment to justice and the severe consequences of persistent rebellion against His will and His chosen instruments. It underscores the sanctity of innocent life and the gravity of persecuting those who speak God's truth.

* [Genesis 4:10](/genesis/4-10 "Abel's Blood Cries Out for Justice")
* [Luke 11:49-51](/luke/11-49-51 "Luke's Parallel Account of Judgment")
* [Revelation 6:9-10](/revelation/6-9-10 "The Souls Under the Altar Cry Out")

### REFLECTION AND APPLICATION
Matthew 23:35 serves as a sobering reminder of the profound consequences of spiritual blindness and hardened hearts that resist God's truth and persecute His messengers. While this specific judgment was pronounced upon a particular generation in Israel, its principles resonate with timeless relevance for believers today. It calls us to examine our own hearts and ensure that we are not perpetuating a spirit of resistance to God's Word or His chosen servants in our own time. We are called to be receptive to truth, to honor those who faithfully proclaim it, and to avoid the pitfalls of hypocrisy and self-righteousness that characterized the scribes and Pharisees. The verse also implicitly reminds us of the cost of discipleship; throughout history, faithfulness to God has often invited opposition and persecution. We are encouraged to stand firm in our convictions, even when it means facing adversity, knowing that our ultimate vindication comes from God. Furthermore, it challenges us to consider our collective responsibility as the church to uphold truth and justice, ensuring we do not contribute to the suffering of the innocent or the suppression of the gospel.

#### Questions for Reflection
* **In what ways might I, or my community, unknowingly perpetuate a spirit of resistance to God's truth or His messengers today?**
* **How does understanding the historical pattern of persecuting the righteous challenge my own commitment to standing for truth, even when it is unpopular or costly?**
* **What lessons can I draw from the condemnation of the scribes and Pharisees regarding the dangers of spiritual pride, hypocrisy, and prioritizing outward appearance over genuine faith?**

### FAQ

**Why does Jesus mention Abel and Zacharias specifically?**

Answer: Jesus mentions Abel and Zacharias to encompass the entire scope of Old Testament martyrdom, from the very first recorded murder of a righteous person to the last recorded martyrdom in the Hebrew canonical order. Abel's murder by Cain ([Genesis 4:8](/genesis/4-8 "Cain Murders Abel")) is found in Genesis, the first book of the Hebrew Bible. Zacharias son of Barachias is widely identified with Zechariah son of Jehoiada, whose stoning is recorded in [2 Chronicles 24:20-21](/2_chronicles/24-20-21 "Zechariah's Martyrdom"). In the traditional Hebrew canon, Chronicles is the final book. By citing these two figures, Jesus is essentially saying "from A to Z" of Old Testament righteous blood, highlighting the long and consistent pattern of rejecting and killing God's messengers throughout Israel's history, culminating in the generation He was addressing.

**Does this mean the generation Jesus was speaking to was personally guilty of Abel's or Zacharias's murder?**

Answer: No, it does not mean they were personally guilty of those specific ancient murders. Instead, Jesus is pronouncing a corporate judgment based on their perpetuation of the same spirit of rebellion and rejection that led to the deaths of Abel, Zacharias, and other prophets. Their actions—their spiritual blindness, hypocrisy, and imminent rejection and crucifixion of Jesus and His future messengers ([Matthew 23:34](/matthew/23-34 "Jesus Sends Prophets"))—demonstrated that they were the culmination of this historical pattern. They were filling up the measure of their fathers' iniquity ([Matthew 23:32](/matthew/23-32 "Fill Up the Measure of Your Fathers")), bringing the accumulated guilt of centuries of rejecting God's truth to a head in their own generation.

### CHRIST-CENTERED FULFILLMENT
Matthew 23:35, while a severe judgment, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The "righteous blood" shed throughout history, from Abel to Zacharias, foreshadows the ultimate shedding of the perfect, righteous blood of Jesus himself. The pattern of rejecting God's messengers culminates in the rejection of God's own Son, who is the Prophet par excellence ([Deuteronomy 18:15](/deuteronomy/18-15 "A Prophet Like Moses")). The very generation upon whom this cumulative judgment falls are those who would soon cry out, "His blood be on us and on our children!" ([Matthew 27:25](/matthew/27-25 "His Blood Be On Us")). Yet, paradoxically, the blood of Christ, unlike the blood of Abel which cried out for vengeance ([Genesis 4:10](/genesis/4-10 "Abel's Blood Cries Out")), speaks a better word—a word of forgiveness and atonement ([Hebrews 12:24](/hebrews/12-24 "Jesus, the Mediator of a New Covenant")). Through His sacrifice on the cross, Jesus bore the full weight of humanity's sin, including the sin of rejecting God's messengers and shedding innocent blood, offering redemption to all who believe. Thus, the historical pattern of righteous blood shed, which brought judgment, is ultimately swallowed up and transformed by the saving power of Christ's own blood, which brings grace and reconciliation ([Colossians 1:20](/colossians/1-20 "Reconciliation Through Christ's Blood")).

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

Zechariah 1:1

¶ In the eighth month, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,

Hebrews 11:4

¶ By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

2 Chronicles 24:20

And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you.

2 Chronicles 24:22

Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, The LORD look upon [it], and require [it].

Genesis 4:8

¶ And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

Revelation 18:24

And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.

2 Kings 24:4

And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.