Matthew 23:36

He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shews that they were like them in wickedness, and 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.

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 shew him that you are aware of his manoeuvres. 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.

They fill up the measure of their fathers" sins by their not believing in Christ. And the cause of their unbelief was, that they looked only to the letter and the body, and would understand nothing spiritual in them.

Because then they will fill up the measure of their fathers" purposes, therefore are they "serpents, and an offspring of vipers."

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.

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 shew the purpose of their will. In this way then He gave the Scribes and Pharisees opportunity of shewing their purposes, "Behold, I send unto you Prophets, and wise men, and Scribes."

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."

Or, as the Apostle writes to the Corinthians [marg. note: 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 Judaea, that they might go to the Gentiles.

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.

Then to shew 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."

That is, all the vengeance due for the shedding of the blood of the righteous.

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.

A tradition has come down to us, that there was one place in the temple in which virgins were allowed to worship God, married women being forbidden to stand there. And Mary, after the Saviour's birth, going into the temple, stood to pray in this place of the virgins. And when they who knew that she had borne a Son were hindering her, Zacharias said, that forasmuch as she was still a virgin, she was worthy of the place of the virgins. Whereupon, as though he manifestly were contravening the Law, he was slain there between the temple and the altar by the men of that generation; and thus this word of Christ is true which He spake to those who were standing there, "whom ye slew". [ed. note: This tradition is mentioned also by Cyril A.? adv. Anthrop. 27. and Pseudo- Basil, Hom. de Sanct. Christ. Gen. 5. Theophylact (in loc.) and Euthymius who mention it, probably derived it from Origen. Jerome (in loc.) gives another of the same character from some apocryphal books, but sets it aside and adopts the interpretation given in the text. The murder of Zacharias, father of John the Baptist, is related in the apocryphal Protevangelium of S. James, c. 23. but ascribed to a different cause.]

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, [2 Chron 24:21] that is, in the court of the temple. 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."

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.

Moreover, He names Abel, to shew 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.

Zacharias is interpreted "The memory of God." Whosoever then hastes to obliterate the memory of God, seems to those to whom he gives offence to shed the blood of Zacharias the son of Barachias. For it is by the blessing of God that we retain the memory of God. Also the memory of God is slain by the wicked, when the Temple of God is polluted by the lustful, and His altar defiled by the carelessness of prayers. Abel is interpreted "mourning." He then who does not receive that, "Blessed are they that mourn," sheds the blood of Abel, that is, puts away the truth of wholesome mourning. Some also shed, as it were, the blood of the Scriptures by putting aside their truth, for all Scripture, if it is not understood according to its truth, is dead.

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."

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.

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.

Otherwise; Because He delayed the punishment of hell which He bad threatened them with, He pronounces against them threats of present evil, saying, "All these things shall come upon this generation."

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; As all 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.

For he who having seen many sinning yet remains uncorrected, but rather does the same or worse, is obnoxious to heavier punishment.

However, some one hard pressed by this argument may have recourse to the opinion of those who reject this Epistle as not being Paul’s; against whom I must at some other time use other arguments to prove that it is Paul’s. At present I shall adduce from the Gospel what Jesus Christ testifies concerning the prophets, together with a story which He refers to, but which is not found in the Old Testament, since in it also there is a scandal against unjust judges in Israel. The words of our Saviour run thus: “Woe unto you, scribes and Pharisees, hypocrites because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partaken with them in the blood of the prophets. Wherefore be ye witnesses unto yourselves, that ye are the children of them which killed the prophets. …

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 Barachias, whom ye slew between the templeand the altar. Verily I say unto you, that all these things shall come upon this generation.”