Luke 20:37

KJV

Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

KJV (with Strong's)

Now {G1161} that {G3754} the dead {G3498} are raised {G1453}, even {G2532} Moses {G3475} shewed {G3377} at {G1909} the bush {G942}, when {G5613} he calleth {G3004} the Lord {G2962} the God {G2316} of Abraham {G11}, and {G2532} the God {G2316} of Isaac {G2464}, and {G2532} the God {G2316} of Jacob {G2384}.

Complete Jewish Bible

“But even Moshe showed that the dead are raised; for in the passage about the bush, he calls Adonai ‘the God of Avraham, the God of Yitz’chak and the God of Ya‘akov.’

Berean Standard Bible

Even Moses demonstrates that the dead are raised, in the passage about the burning bush. For he calls the Lord ‘the God of Abraham, the God of Isaac, and the God of Jacob.’

American Standard Version

But that the dead are raised, even Moses showed, in the place concerning the Bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

Commentary

### SUMMARY
Luke 20:37 captures Jesus' profound response to the Sadducees, who challenged the concept of resurrection. In this pivotal verse, Jesus masterfully draws upon the very Law of Moses—which the Sadducees revered as authoritative—to affirm the continued existence of the patriarchs and, by extension, the reality of the resurrection. His argument hinges on God's self-identification to Moses at the burning bush as "the God of Abraham, and the God of Isaac, and the God of Jacob," demonstrating that God is a God of the living, not of the dead.

### CONTEXT
* **Literary Context:** This verse is situated within a series of challenges to Jesus' authority in [Luke 20](/luke/20 "Luke 20 - Jesus' Authority Challenged"). Following encounters with chief priests, scribes, and elders regarding his authority ([Luke 20:1-8](/luke/20-1-8 "Luke 20:1-8 - Jesus' Authority Challenged")), and a parable addressing the nation's rejection of God's Son ([Luke 20:9-19](/luke/20-9-19 "Luke 20:9-19 - Parable of the Wicked Tenants")), Jesus faces a trap from the Sadducees. Their question, found in [Luke 20:27-36](/luke/20-27-36 "Luke 20:27-36 - The Sadducees' Question About the Resurrection"), presents a complex hypothetical scenario involving a woman married to seven brothers in succession, all dying without children. Their aim was to expose the supposed absurdity of resurrection and marriage in the afterlife, thereby discrediting the doctrine itself. Jesus first corrects their misconception about the nature of resurrected life, stating that in the resurrection, people will neither marry nor be given in marriage but will be like angels ([Luke 20:34-36](/luke/20-34-36 "Luke 20:34-36 - No Marriage in the Resurrection")). Verse 37 then provides his direct biblical proof for the resurrection.
* **Historical & Cultural Context:** The Sadducees were a prominent Jewish sect during the Second Temple period, primarily composed of aristocratic priests and wealthy landowners. Unlike the Pharisees, they held a conservative view of the biblical canon, accepting only the Pentateuch (the Law of Moses) as divinely inspired and authoritative. Crucially, they denied the resurrection of the dead, the existence of angels, and the immortality of the soul, beliefs that were central to Pharisaic Judaism and nascent Christianity ([Acts 23:8](/acts/23-8 "Acts 23:8 - Sadducees and Pharisees Differ")). Their challenge to Jesus was not merely academic but an attempt to undermine his teaching and authority by presenting a scenario they believed logically disproved the resurrection, based on their limited theological framework. Jesus' strategic use of a passage from the Law of Moses—[Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God's Revelation to Moses")—was a direct and irrefutable counter-argument within their own accepted theological boundaries.
* **Key Themes:** Luke 20:37 powerfully contributes to several key themes within Luke's Gospel and broader biblical theology. Firstly, it underscores the **authority and wisdom of Jesus** as a teacher, capable of silencing his opponents by drawing profound truths from their own accepted scriptures. Secondly, it provides a foundational **proof of the resurrection**, not merely as a future event but as a present reality in God's eyes, demonstrating that death does not sever one's relationship with God. This leads to the third theme: the **enduring covenant faithfulness of God**. By declaring Himself the God of Abraham, Isaac, and Jacob centuries after their physical deaths, God affirms His ongoing relationship with them, implying their continued existence. This declaration highlights that God is inherently a "God of the living" ([Luke 20:38](/luke/20-38 "Luke 20:38 - God of the Living")), emphasizing the continuity of His covenant promises beyond the grave and foreshadowing the ultimate victory over death through Christ.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **raised (Greek, _egeírō'_):** G1453. This verb signifies to "waken," "rouse," or "lift up," often from sleep, disease, or death. In the context of Luke 20:37, it directly refers to the resurrection of the dead, emphasizing the act of being brought back to life or a state of active existence. Jesus' argument hinges on the premise that the dead are, indeed, raised or continue to exist in God's presence.
* **shewed (Greek, _mēnýō'_):** G3377. This word means to "disclose," "report," or "declare." Here, it highlights Moses' role as the authoritative revealer of God's truth. Jesus asserts that Moses, in the very Law revered by the Sadducees, explicitly "shewed" or revealed the truth of the resurrection, even if implicitly, through God's declaration at the burning bush.
* **God (Greek, _theós'_):** G2316. This term refers to a deity, specifically the supreme Divinity. Jesus' argument centers on the nature of God Himself. If God identifies as the God of Abraham, Isaac, and Jacob in the present tense, it implies that these patriarchs must still be alive to Him. God's identity as "the God" is intrinsically linked to His relationship with living beings, not merely deceased ones.

#### Verse Breakdown
* **"Now that the dead are raised":** Jesus begins by asserting the premise of the resurrection, setting the stage for his biblical proof. He does not argue *for* the resurrection from scratch but demonstrates how Moses himself affirmed it, thereby challenging the Sadducees' denial from within their own accepted scriptures. This phrase acts as a statement of fact from Jesus' perspective, which he will then validate through Mosaic testimony.
* **"even Moses shewed at the bush":** This clause directs the Sadducees to the foundational revelation of God to Moses at the burning bush, an event of undeniable authority within their tradition ([Exodus 3](/exodus/3 "Exodus 3 - The Burning Bush")). Jesus appeals to Moses, the very giver of the Law, as a witness to the resurrection, thereby making his argument irrefutable to those who held Moses' writings as supreme. The location "at the bush" specifies the exact, sacred context of this divine encounter.
* **"when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob":** This is the crux of Jesus' argument. He quotes God's self-identification to Moses from [Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God's Identity to Moses"). The crucial point is the present tense: "I *am* the God of Abraham, and the God of Isaac, and the God of Jacob." Abraham, Isaac, and Jacob had been dead for centuries. If God *is* their God in the present tense, it logically means they are still alive to Him. God is not the God of corpses, but of living souls. This subtle yet profound grammatical point, drawn from their own Law, dismantles the Sadducees' objection.

#### Literary Devices
Jesus' response in Luke 20:37 employs several powerful literary devices. Primarily, it showcases brilliant **Argumentation from Authority**, as Jesus leverages the Sadducees' own revered source—the Law of Moses—to counter their disbelief. This is specifically achieved through **Allusion** to the narrative of the burning bush in [Exodus 3](/exodus/3 "Exodus 3 - The Burning Bush"), a foundational text for the Sadducees. By quoting God's self-declaration, "I am the God of Abraham, and the God of Isaac, and the God of Jacob," Jesus employs a sophisticated form of **Logical Deduction** based on the present tense of God's statement. The implied **Rhetorical Question** is, "How can God *be* the God of Abraham, Isaac, and Jacob if they are utterly annihilated?" The answer, clearly implied by Jesus, is that they must still be alive in some form. This masterful use of their own scripture, combined with a subtle yet profound grammatical observation, demonstrates Jesus' unparalleled **Rhetorical Mastery** and divine wisdom.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:37 is a profound theological statement on the nature of God, the reality of the afterlife, and the enduring power of God's covenant. It asserts that God's relationship with His people transcends physical death; He is not merely a God of history but a God of eternal relationship. The patriarchs, though physically deceased, remain alive to God, signifying an unbroken bond and the promise of future resurrection. This passage underscores the biblical truth that death is not annihilation but a transition, and that God's faithfulness extends beyond the grave, ensuring the ultimate restoration and reunion of His people. It also highlights the continuity between the Old Testament revelation and New Testament truth, demonstrating that the hope of resurrection was implicitly present in the earliest scriptures.

* [Matthew 22:31-32](/matthew/22-31-32 "Matthew 22:31-32 - Jesus' Argument for the Resurrection")
* [Mark 12:26-27](/mark/12-26-27 "Mark 12:26-27 - God of the Living")
* [Hebrews 11:13-16](/hebrews/11-13-16 "Hebrews 11:13-16 - Faith of the Patriarchs and Heavenly Homeland")

### REFLECTION AND APPLICATION
Luke 20:37 offers immense comfort and profound theological grounding for believers today. It assures us that our relationship with God, and the relationships of our loved ones who have died in faith, are not severed by physical death. Instead, death is viewed through an eternal lens, a transition into a continued, conscious existence with God. This truth transforms our perspective on mortality, replacing fear with hope and sorrow with the anticipation of resurrection. It reminds us that our God is a God of the living, actively sustaining and remembering those who are His, even beyond the veil of physical life. This should encourage us to live with an eternal mindset, prioritizing spiritual realities and trusting in God's unfailing covenant love, knowing that our ultimate destiny is not the grave but eternal life with Him.

#### Questions for Reflection
* **How does Jesus' argument in Luke 20:37 challenge our assumptions about death and the afterlife?**
* **In what ways does this passage affirm God's enduring faithfulness to His covenant people, even across generations?**
* **How does the truth that God is the "God of the living" impact your understanding of your own relationship with Him?**
* **What comfort or hope does this verse offer you concerning loved ones who have died in faith?**

### FAQ

**Why did the Sadducees deny the resurrection, and why was Jesus' argument so effective against them?**

Answer: The Sadducees denied the resurrection, the existence of angels, and the immortality of the soul because they held a very literal and limited interpretation of the Old Testament, primarily recognizing only the Pentateuch (the Law of Moses) as authoritative scripture. They believed that these doctrines were not explicitly taught in the Law. Jesus' argument was devastatingly effective precisely because he drew his proof from the very Law of Moses that they accepted. By quoting God's declaration to Moses at the burning bush, "I am the God of Abraham, and the God of Isaac, and the God of Jacob" ([Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God's Revelation to Moses")), Jesus highlighted the present tense of God's statement. If God *is* their God, then Abraham, Isaac, and Jacob must still be alive to Him, even centuries after their physical deaths. This demonstrated that the concept of continued existence beyond death was implicitly, yet powerfully, present in the scriptures they held sacred, leaving them without a counter-argument ([Luke 20:39-40](/luke/20-39-40 "Luke 20:39-40 - No More Questions")).

### CHRIST-CENTERED FULFILLMENT
Luke 20:37, while focusing on the patriarchs' continued existence, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Jesus, in confronting the Sadducees, not only affirms the resurrection but also foreshadows his own role as the embodiment of life and resurrection. He is the one through whom the promise of eternal life, implicitly present in God's declaration to Moses, is made manifest and accessible to all believers. As the [resurrection and the life](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life"), Jesus demonstrates God's power over death by his own triumph over the grave ([1 Corinthians 15:20-22](/1_corinthians/15-20-22 "1 Corinthians 15:20-22 - Christ, the Firstfruits")). The patriarchs are alive to God because God is eternal and faithful; but believers are alive *in Christ* because he has conquered death and holds the keys of Hades and Death ([Revelation 1:18](/revelation/1-18 "Revelation 1:18 - Jesus Holds the Keys of Death")). Thus, Jesus' argument for the resurrection from Moses' Law ultimately points to himself as the one who brings that hope to fruition, ensuring that all who believe in him, though they die, yet shall live ([John 11:25-26](/john/11-25-26 "John 11:25-26 - Believing in Jesus for Eternal Life")).

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

Cross-References

Exodus 3:2

And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.

Exodus 3:6

Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

Mark 12:26

And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I [am] the God of Abraham, and the God of Isaac, and the God of Jacob?

Mark 12:27

He is not the God of the dead, but the God of the living: ye therefore do greatly err.

Acts 7:30

¶ And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.

Acts 7:32

[Saying], I [am] the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.

Genesis 32:9

¶ And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: