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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 12:18–27. His three-level outline is real structure in the source text, so it is rendered as structure.
The Sadducees, who were the deists of that age, here attack our Lord Jesus, it should seem, not as the scribes, and Pharisees, and chief-priests, with any malicious design upon his person; they were not bigots and persecutors, but sceptics and infidels, and their design was upon his doctrine, to hinder the spreading of that: they denied that there was any resurrection, and world of spirits, any state of rewards and punishments on the other side of death: now those great and fundamental truths which they denied, Christ had made it his business to establish and prove, and had carried the notion of them much further that ever it was before carried; and therefore they set themselves to perplex his doctrine.
I.See here the method they take to entangle it; they quote the ancient law, by which, if a man died without issue, his brother was obliged to marry his widow, Mar 12:19. They suppose a case to happen that, according to that law, seven brothers were, successively, the husbands of one woman, Mar 12:20. Probably, these Sadducees, according to their wonted profaneness, intended hereby to ridicule that law, and so to bring the whole frame of the Mosaic institution into contempt, as absurd and inconvenient in the practice of it. Those who deny divine truths, commonly set themselves to disparage divine laws and ordinances. But this was only by the by; their design was to expose the doctrine of the resurrection; for they suppose that if there be a future state, it must be such a one as this, and then the doctrine, they think, is clogged either with this invincible absurdity, that a woman in that state must have seven husbands, or else with this insolvable difficulty, whose wife must she be. See with what subtlety these heretics undermine the truth; they do not deny it, nor say, There can be no resurrection; nay, they do not seem to doubt of it, nor say, If there be a resurrection, whose wife shall she be? as the devil to Christ, If thou be the Son of God. But, as though these beasts of the field were more subtle than the serpent himself, they pretend to own the truth, as if they were not Sadducees, no not they; who said that they denied the resurrection? They take it for granted that there is a resurrection, and would be thought to desire instruction concerning it, when really they are designing to give a fatal stab, and think that they shall do it. Note, It is the common artifice of heretics and Sadducees to perplex and entangle the truth, which they have not the impudence to deny.
II.See here the method Christ takes to clear and establish this truth, which they attempted to darken, and give a shock to.
This was a matter of moment, and therefore Christ does not pass it over lightly, but enlarges upon it, that, if they should not be reclaimed, yet others might be confirmed.
1.He charges the Sadducees with error, and charges that upon their ignorance. They who banter the doctrine of the resurrection as some do in our age, would be thought the only knowing men, because the only free thinkers, when really they are the fools in Israel, and the most enslaved and, prejudiced thinkers in the world. Do ye not therefore err? Ye cannot but be sensible of it yourselves, and that the cause of your error is,
(1.)Because ye do not know the scriptures. Not but that the Sadducees had read the scriptures, and perhaps were ready in them; yet they might be truly said not to know the scriptures, because they did not know the sense and meaning of them, but put false constructions upon them; or they did not receive the scriptures as the word of God, but set up their own corrupt reasonings in opposition to the scripture, and would believe nothing but what they could see. Note, A right knowledge of the scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Keep the truth, the scripture-truth, and it shall keep thee.
(2.)Because ye know not the power of God. They could not but know that God is almighty, but they would not apply that doctrine to this matter, but gave up the truth to the objections of the impossibility of it, which would all have been answered, if they had but stuck to the doctrine of God's omnipotence, to which nothing is impossible. This therefore which God hath spoken once, we are concerned to hear twice, to hear and believe, to hear and apply - that power belongs to God, Psa 62:11; Rom 4:19-21. The same power that made soul and body and preserved them while they were together, can preserve the body safe, and the soul active, when they are parted, and can unite them together again; for behold, the Lord's arm is not shortened. The power of God, seen in the return of the spring (Psa 104:30), in the reviving of the corn (Joh 12:24), in the restoring of an abject people to their prosperity (Eze 37:12-14), in the raising of so many to life, miraculously, both in the Old Testament and in the New, and especially in the resurrection of Christ (Eph 1:19, Eph 1:20), are all earnests of our resurrection by the same power (Phi 3:21); according to the mighty working whereby he is able to subdue all things to himself.
2.He sets aside all the force of their objection, by setting the doctrine of the future state in a true light (Mar 12:25); When they shall rise from the dead, they neither marry, nor are given in marriage. It is a folly to ask, Whose wife shall she be of the seven? For the relation between husband and wife, though instituted in the earthly paradise, will not be known in the heavenly one. Turks and infidels expect sensual pleasures in their fools' paradise, but Christians know better things - that flesh and blood shall not inherit the kingdom of God (Co1 15:50); and expect better things - even a full satisfaction in God's love and likeness (Psa 17:15); they are as the angels of God in heaven, and we know that they have neither wives nor children. It is no wonder if we confound ourselves with endless absurdities, when we measure our ideas of the world of spirits by the affairs of this world of sense.
III.He builds the doctrine of the future state, and of the blessedness of the righteous in that state, upon the covenant of God with Abraham, which God was pleased to own, being after Abraham's death, Mar 12:26, Mar 12:27. He appeals to the scriptures; Have ye not read in the book of Moses? We have some advantage in dealing with those that have read the scriptures, though many that have read them, wrest them, as these Sadducees did, to their own destruction. Now that which he refers them to is, what God says to Moses at the bush, I am the God of Abraham; not only, I was so, but I am so; I am the portion and happiness of Abraham, a God all-sufficient to him. Note, It is absurd to think that God's relation to Abraham should be continued, and thus solemnly recognised, if Abraham was annihilated, or that the living God should be the portion and happiness of a man that is dead, and must be for ever so; and therefore you must conclude,
1.That Abraham's soul exists and acts as a state of separation from the body.
2.That therefore, some time or other, the body must rise again; for there is such an innate inclination in a human soul towards its body, as would make a total and everlasting separation inconsistent with the ease and repose, much more with the bliss and joy of those souls that have the Lord for their God. Upon the whole matter, he concludes, Ye therefore do greatly err. Those that deny the resurrection, greatly err, and ought to be told so.
Historical interpretation
Five Centuries of Reception
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But in a mystical sense: what can this woman, leaving no seed of seven brothers, and last of all dying, mean except the Jewish synagogue, deserted by the seven-fold Spirit, which filled those seven patriarchs, who did not leave to her the seed of Abraham, that is, Jesus Christ? For although a Son was born to them, nevertheless He was given to us Gentiles. This woman was dead to Christ, nor shall she be joined in the resurrection to any patriarch of the seven; for by the number seven is meant the whole company of the faithful. Thus it is said contrariwise by Isaiah, Seven women shall take hold of one man; (Is. 4:1) that is, the seven Churches, which the Lord loves, reproves, and chastises, adore Him with one faith. Wherefore it goes on: And Jesus answering, said unto them, Do ye not therefore err, not knowing the Scripture, neither the power of God?
Thus then they do not understand the Scripture, in that in the resurrection, men shall be as the Angels of God, that is, no man there dies, no one is born, no infant is there, no old man.
But 1 say, in the bush, in which is an image of you; for in it the fire was kindled, but it did not consume its thorns; so my words set you on fire, but do not burn off your thorns, which have grown under the curse.
But when He says, The God of Abraham, the God of Isaac, and the God of Jacob; by naming God thrice, He implied the Trinity. But when He says, He is not the God of the dead, by naming again the One God, he implies One Substance. But they live who make good the portion, which they had chosen; and they are dead, who have lost what they had made good. Ye therefore do greatly err.
(ubi sup.) And fitly do they frame such a fable in order to prove the madness of those who assert the resurrection of the body. Such a thing however might really have happened at some time or other among them.
(ubi sup.) We must here consider that the Latin custom does not answer to the Greek idiom. For properly 1different words are used for the marriage of men, and that of women; but here we may simply understand that, marry is meant of men, and given in marriage of women.
(ubi sup.) Or else; because after proving that the soul remained after death, (for God could not be God of those who did not exist at all,) the resurrection of the body also might be inferred as a consequence, since it had done good and evil with the soul.
A certain heretical sect of the Jews called Sadducees denied the resurrection, and said that there was neither angel nor spirit. These then coming to Jesus, craftily proposed to Him a certain tale, in order to show that no resurrection should take place, or had taken place; and therefore there is added, And they asked him, saying, Master. And in this tale they lay down that seven men had married one woman, in order to make men draw back from belief in the resurrection.
As if He had said, Ye understand not what sort of a resurrection the Scriptures announce; for ye believe that there will be a restoration of our bodies, such as they are now, but it shall not be so. Thus then ye know not the Scriptures; neither again do ye know the power of God; for ye consider it as a difficult thing, saying, How can the limbs, which have been scattered, be united together and joined to the soul? But this in respect of the Divine power is as nothing. There follows: For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven; as if He had said, There will be a certain heavenly and angelic restoration to life, when there shall be no more decay, and we shall remain unchanged; and for this reason marriage shall cease. For marriage now exists on account of our decay, that we may be carried on by succession of our race, and not fail; but then we shall be as the Angels, who need no succession by marriage, and never come to an end.
In another way also they are deceived, not understanding the Scriptures; for if they had understood them, they should also have understood how by the Scriptures the resurrection of the dead may be proved; wherefore He adds, 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?
But I say, I am the God of Abraham, the God of Isaac, and the God of Jacob. As if He had said, The God of the living, wherefore He adds, He is not the God of the dead, but of the living; for He did not say, I have been, but I am, as if they had been present. But some one perhaps will say, that God spake this only of the soul of Abraham, not of his body; to which I answer, that Abraham implies both, that is, soul and body, so that He also is the God of the body, and the body lives with God, that is, in God's ordinance.
(non occ.) After that our Lord has prudently escaped the crafty temptation of the Pharisees, it is shown how He also confounds the Sadducees, who tempt Him; wherefore it is said: Then come unto him the Sadducees, which say there is no resurrection.
(non occ.) That is, because they contradicted the Scriptures, and derogated from the power of God.
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Summary
Mark 12:20 initiates the Sadducees' elaborate and cynical hypothetical question to Jesus, designed to undermine the doctrine of the resurrection of the dead, which they vehemently rejected. This verse sets the stage by introducing the first of seven brothers in a scenario rooted in the Old Testament's Levirate marriage law, establishing the critical condition that the first brother "took a wife, and dying left no seed," thereby necessitating the subsequent marriages within their contrived narrative.
Context
Literary Context
This verse is an integral part of a pivotal theological confrontation between Jesus and the Sadducees, recorded in Mark 12:18-27. This exchange follows a series of challenges to Jesus' authority from various Jewish factions, including the chief priests, scribes, and elders (e.g., Mark 11:27-33). The Sadducees' question serves as their attempt to trap Jesus with a seemingly absurd dilemma, exposing what they perceived as the logical inconsistencies of a belief in resurrection. Jesus' subsequent masterful response not only refutes their premise but also reveals their fundamental misunderstanding of both Scripture and the power of God, preparing the way for further teachings on the greatest commandment and the nature of the Messiah.
Historical & Cultural Context
The Sadducees were a prominent aristocratic Jewish sect during the Second Temple period, primarily composed of priests and wealthy elites. Unlike the Pharisees, they accepted only the written Torah (the Pentateuch) as authoritative Scripture and rejected many doctrines, including the resurrection of the dead, the existence of angels, and spirits, as explicitly stated in Acts 23:8. Their challenge to Jesus in Mark 12:20-23 is based on the Levirate marriage law found in Deuteronomy 25:5-10, which mandated that if a man died childless, his brother was obligated to marry the widow to produce an heir for the deceased, thus preserving the family name and inheritance within Israel's patrilineal society. This law was crucial for maintaining tribal land allocations and ensuring the continuity of family lines, which were deeply intertwined with identity and covenant promises.
Key Themes
Mark 12:20 contributes significantly to several key themes within the broader narrative. Foremost is the Sadducees' profound skepticism and theological error regarding the resurrection; their elaborate hypothetical scenario underscores their disbelief and their attempt to use earthly logic to discredit divine truth. The verse also highlights the interpretation and application of Old Testament law, specifically the Levirate marriage, demonstrating how legal principles were sometimes misapplied or distorted to serve a polemical agenda. Furthermore, the phrase "left no seed" emphasizes the cultural importance of progeny and lineage in ancient Israel, a concept central to the Sadducees' challenge and Jesus' subsequent reorientation of understanding about the nature of life in the age to come, where earthly customs like marriage are transcended (as Jesus explains in Mark 12:25).
Exposition and Analysis
Key Word Analysis
From a word meaning "womb" (conceptually related to shared origin), this term refers to brothers, whether literal siblings or, more broadly, kinsmen. In this context, it specifically denotes biological brothers, highlighting the familial relationships central to the Sadducees' hypothetical scenario concerning the Levirate marriage law.
Derived from "away from" and "to die," this verb means "to die off" or "to be dead." Its use here signifies the literal physical death of the first brother, which is the critical trigger for the application of the Levirate marriage law and the subsequent progression of the Sadducees' convoluted story.
Originating from the verb "to sow," this noun refers to something sown, like seed, but by implication, it also signifies offspring or descendants. In the context of Mark 12:20, "left no seed" emphatically denotes the absence of children, particularly male heirs, which was the specific condition that activated the obligation for a brother to marry the deceased's widow.
Verse Breakdown
"Now there were seven brethren:"
This opening clause establishes the premise of the Sadducees' hypothetical. The number "seven" is significant, often symbolizing completeness or perfection in biblical numerology, and here it serves to exaggerate the scenario, making the subsequent dilemma seem more complex and unresolvable from their earthly perspective. It immediately draws the listener into a narrative designed to test the limits of logic.
"and the first took a wife,"
This clause introduces the initial marriage within the Sadducees' contrived story. It lays the groundwork for the subsequent events, indicating a conventional, legal union that would typically lead to the continuation of a family line, setting up the contrast with the following clause.
"and dying left no seed."
This is the crucial condition that activates the Levirate marriage law and propels the Sadducees' narrative forward. The phrase "left no seed" (meaning no offspring) highlights the primary concern in ancient Israelite society regarding the continuation of a family name and inheritance. The death of the first brother without issue is the catalyst for the subsequent six brothers to marry the same woman, creating the complex situation the Sadducees present to Jesus.
Literary Devices
The Sadducees' question in Mark 12:20-23 is primarily a Hypothetical Scenario or Casuistry. They construct an exaggerated, intricate, and highly improbable situation involving seven brothers marrying the same woman successively, all dying childless. This serves not as a genuine inquiry but as a rhetorical device to expose what they perceive as the logical absurdity of the resurrection. There is also an element of Irony in their approach; by using a scenario that only becomes a "problem" if one believes in the resurrection, they inadvertently highlight the very doctrine they deny. Their use of a specific Old Testament law (Levirate marriage) to create this elaborate trap demonstrates a form of Legalism or Sophistry, where the letter of the law is manipulated to argue against a spiritual truth.
Theological and Thematic Connections
Mark 12:20, as the opening gambit of the Sadducees' challenge, underscores a profound theological tension: the clash between human-limited logic and the boundless power and wisdom of God. The Sadducees, clinging to an earthly understanding of marriage and lineage, failed to grasp the transformative nature of resurrection life, where relationships are reordered and the earthly institution of marriage is transcended. Their error, as Jesus points out, stemmed from not understanding the Scriptures or the power of God, revealing a deeper spiritual blindness. This passage serves as a powerful reminder that God's eternal purposes and the realities of the age to come cannot be confined by our present human customs or logical constructs, but rather demand a faith that embraces divine revelation and omnipotence.
Reflection and Application
The Sadducees' attempt to trap Jesus with a convoluted scenario about marriage and resurrection serves as a timeless lesson for believers today. It reminds us that faith in God's revealed truth often transcends the limitations of human logic and earthly experience. Just as the Sadducees struggled to conceive of a resurrected life that differed from their present existence, we too can fall into the trap of trying to fit God's infinite power and wisdom into our finite understanding. This passage encourages us to approach Scripture with humility, recognizing that God's ways are higher than our ways, and His thoughts higher than our thoughts. It challenges us to embrace the mysteries of faith, particularly doctrines like the resurrection, which are foundational to Christian hope, rather than allowing skepticism or a narrow worldview to diminish our understanding of God's transformative power.
Questions for Reflection
FAQ
What was the purpose of the Levirate marriage law in ancient Israel?
The Levirate marriage law, detailed in Deuteronomy 25:5-10, served several crucial purposes in ancient Israelite society. Its primary aim was to preserve the family line and the name of a deceased man who had died without male offspring. By requiring his brother to marry the widow and produce an heir, the law ensured that the deceased's name would not be "blotted out" from Israel, and his inheritance, particularly his land, would remain within his family and tribal allocation. This practice was vital for maintaining the social and economic structure of Israel, which was based on tribal land ownership and the continuity of family lineages. It also provided a measure of social security for the childless widow.
Why did the Sadducees choose this specific, elaborate scenario to question Jesus?
The Sadducees crafted this intricate scenario involving seven brothers and one woman to create a seemingly unresolvable dilemma that, in their view, would expose the absurdity and impracticality of the resurrection doctrine. Since they rejected the resurrection, they used a legalistic application of the Levirate marriage law to construct a situation that would be impossible to reconcile with earthly marriage customs if there were an afterlife. Their intention was not to genuinely understand but to trap Jesus, forcing Him to either contradict the Mosaic Law or admit the impossibility of resurrection, thereby discrediting His teachings and authority, particularly on a doctrine they fundamentally opposed.
What was Jesus' main point in His response to the Sadducees (Mark 12:24-27)?
Jesus' main point, articulated in Mark 12:24-27, was that the Sadducees' error stemmed from their fundamental misunderstanding of two critical truths: the Scriptures and the power of God. He explained that in the resurrection, people "neither marry nor are given in marriage, but are like angels in heaven" (Mark 12:25). This clarified that resurrected life transcends earthly customs and institutions. Furthermore, Jesus demonstrated the reality of the resurrection from the very Torah they claimed to uphold, citing Exodus 3:6, where God identifies Himself as the God of Abraham, Isaac, and Jacob long after their deaths, implying their continued existence. Thus, Jesus affirmed the resurrection by appealing to God's eternal relationship with the patriarchs, indicating that God is "not God of the dead, but of the living" (Mark 12:27).
Christ-Centered Fulfillment
The Sadducees' focus on earthly lineage and the preservation of a physical "seed" in Mark 12:20, while rooted in the Mosaic Law, ultimately points to the greater spiritual lineage and eternal "seed" found in Christ. The Levirate marriage law, designed to ensure a name and inheritance continued through human procreation, foreshadows the ultimate fulfillment in Jesus, who is the promised "seed" of Abraham through whom all nations would be blessed (Galatians 3:16). What the Sadducees failed to grasp was the resurrection, which is the very cornerstone of Christ's victory over death and the foundation of our eternal hope. Jesus' own resurrection (1 Corinthians 15:3-4) secured for believers an inheritance that is imperishable and undefiled (1 Peter 1:3-4), far surpassing any earthly lineage or temporal inheritance. Through Christ, we are adopted into God's eternal family, receiving a spiritual heritage that transcends all earthly customs, including marriage, as we are united with Him in a new, resurrected life (Romans 6:4).