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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
Eleven Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
But is it not absurd to say that these members will exist after the resurrection from the dead, since the Saviour said, "They neither marry, nor are given in marriage, but shall be as the angels in heaven?"
And what is the meaning of the Lord's words to those who asked concerning divorce whether it is lawful to put away one's wife as Moses commanded? "Because of the hardness of your hearts," he says, "Moses wrote this; but have you not read that God said to the first man, You two shall be one flesh? Therefore he who divorces his wife except for fornication makes her an adulteress." But "after the resurrection," he says, "they neither marry nor are given in marriage."
All the more we shall be bound to them [our departed spouses], because we are destined to a better estate, destined to rise to a spiritual partnership. We will recognize both our own selves and those to whom we belong. Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this relationship? Or if we shall be reformed only materially, but not in consciousness? Consequently, we who are together with God shall remain together.… In eternal life God will no more separate those whom he has joined together than in this life where he forbids them to be separated.
"But if 'in that age they will neither marry nor be given in marriage, but will be equal to angels,' is not the fact that there will be no restitution of the conjugal relation a reason why we shall not be bound to our departed consorts? "Nay, but the more shall we be bound (to them), because we are destined to a better estate-destined (as we are) to rise to a spiritual consortship, to recognise as well our own selves as them who are ours.
With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are, ) have the self-same angelic nature promised as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you.
For when they shall rise from the dead, they neither marry nor are given in marriage, but are as the angels in heaven. The Latin custom does not correspond to the Greek idiom. Women are properly said to marry, and men to take wives. But let us simply understand this to mean that marrying applies to men, and being married applies to wives. If in the resurrection they neither marry nor are given in marriage, then bodies which can marry and be given in marriage shall rise. For no one says of a stone or a tree and those things which do not have genital members that they neither marry nor are given in marriage, but of those who, while able to marry, nevertheless do not marry for some reason. But what follows: “But are as the angels in heaven,” a spiritual conversation is promised. For they are as the angels in heaven, who, renewed by the glory of the resurrection, enjoy the perpetual vision of God without any fear of death, without any stain of corruption, without any activity of earthly state. To which anyone desiring to ascend to the equality of angelic dignity must now condescend by acting piously towards the least of the brethren.
(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.
The body of the Lord after the resurrection was such that it entered through the closed doors without difficulty, and needed neither food, nor sleep, nor drink. “For they shall be,” says the Lord, “like the angels of God,” and there shall no longer be marriage or the procreation of children.
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
In Mark 12:25, Jesus definitively answers the Sadducees' challenge regarding the resurrection, clarifying that the institution of marriage, as understood in earthly life, will not persist in the resurrected state. He reveals a transformed existence where human beings, upon rising from the dead, will live in a manner akin to angels in heaven, transcending the procreative and relational structures of the present age. This profound teaching underscores the radical difference between our current temporal reality and the eternal, spiritual reality of God's coming kingdom.
Context
Literary Context
This verse is a pivotal part of Jesus' encounter with the Sadducees, recorded in Mark 12:18-27. The Sadducees, a powerful Jewish sect that denied the resurrection of the dead, angels, and the spiritual realm, presented Jesus with a complex hypothetical scenario involving a woman married to seven brothers in succession under the law of levirate marriage. Their intention was to expose what they perceived as an absurdity in the concept of resurrection, asking whose wife she would be in the afterlife. Jesus first rebukes their fundamental error, stating they "know not the scriptures, neither the power of God" (Mark 12:24). Verse 25 then directly addresses their specific dilemma by revealing the nature of resurrected life, followed by a theological argument from the Old Testament to prove the reality of resurrection (Mark 12:26-27).
Historical & Cultural Context
The Sadducees were an aristocratic priestly group primarily concerned with temple worship and the Mosaic Law, rejecting oral tradition and any doctrines not explicitly stated in the Pentateuch. Their denial of the resurrection, angels, and an afterlife set them apart from the Pharisees and the general Jewish populace, who largely affirmed these beliefs. Their question about marriage in the resurrection was designed to highlight what they saw as an inherent contradiction or impracticality in the resurrection doctrine, particularly concerning earthly social structures like marriage and family lineage. The concept of levirate marriage (Deuteronomy 25:5-10), intended to preserve a deceased man's name and inheritance, was a key component of their legalistic challenge, demonstrating their focus on earthly continuity rather than divine transformation.
Key Themes
Mark 12:25 contributes significantly to several key themes within the Gospel of Mark and broader biblical theology. Firstly, it reveals the transformed nature of resurrected life, emphasizing that the eternal state is not merely an extension of earthly existence but a radical reordering of reality by God's power. Earthly institutions, including marriage, which serve specific purposes in this temporal world (such as procreation and companionship), will be superseded by a new, direct relationship with God and a different form of community in the eternal realm. Secondly, it highlights God's boundless power and new creation, directly countering the Sadducees' limited understanding of God's ability to transcend human limitations. The resurrected body, as further described by Paul in 1 Corinthians 15:42-44, will be spiritual and glorious, not bound by the physical necessities of this life. Thirdly, the comparison to angels underscores a non-procreative and non-marital existence in heaven, clarifying that while humans will not become angels, they will share this particular characteristic. Finally, Jesus' entire response, beginning in Mark 12:24, implicitly critiques a misunderstanding of Scripture, suggesting that a deeper, Spirit-led understanding of God's Word would have led the Sadducees to grasp the reality of the resurrection and the transformative power of God.
Exposition and Analysis
Key Word Analysis
Derived from gamos (marriage). This verb refers to the act of wedding or taking a spouse, applicable to both men and women. Its negation here signifies the cessation of this earthly institution in the resurrected state.
Also from gamos. This verb specifically refers to the act of giving a daughter (or son) in marriage, often by parents or guardians. Its inclusion alongside gaméō emphasizes the comprehensive nature of the statement: neither the male nor female role, nor the societal act of arranging marriage, will exist.
Meaning "messenger." In this context, it refers to celestial, spiritual beings who serve God. The comparison to angels is crucial, as it provides a concrete example of beings who exist in a non-procreative, non-marital state, illustrating the transformed nature of resurrected human existence.
Verse Breakdown
"For when they shall rise from the dead,"
This opening clause establishes the premise of Jesus' statement: it pertains specifically to the state of human beings after the resurrection. It directly confronts the Sadducees' denial of resurrection, affirming its reality as the foundational context for understanding eternal life.
"they neither marry, nor are given in marriage;"
This is the core answer to the Sadducees' hypothetical. Jesus explicitly states that the earthly institution of marriage, with its associated roles and customs, will not continue in the resurrected life. This implies a radical transformation of human relationships and purposes in the eternal realm, moving beyond the procreative and social functions marriage serves in this life.
"but are as the angels which are in heaven."
This concluding clause provides the explanatory comparison. Resurrected humans will be "as" (Greek: hōs, indicating likeness or similarity, not identity) angels. The specific point of comparison is their non-marital and non-procreative state. Angels, as spiritual beings, do not marry or procreate, and in the resurrection, humans will share this characteristic, indicating a life focused on worship and fellowship with God rather than earthly family formation.
Literary Devices
Mark 12:25 employs several literary devices to convey its profound theological truth. The most prominent is Simile, evident in the phrase "but are as the angels." This comparison clarifies the nature of resurrected existence by likening it to the known characteristics of angels, specifically their non-marital state. It's crucial to note that this is a simile of likeness in a specific aspect, not an assertion that humans become angels. Additionally, the verse utilizes Contrast to highlight the radical difference between earthly life and resurrected life. The "neither...nor" construction ("neither marry, nor are given in marriage") sharply contrasts the present human condition with the future, transformed state, emphasizing what will no longer be present. This contrast underscores the divine power at work in the resurrection, creating a new reality that transcends human expectations and earthly limitations.
Theological and Thematic Connections
Mark 12:25 offers a profound theological insight into the nature of eschatological existence, revealing that God's future kingdom is not merely an extension of earthly life but a radical transformation. It teaches that while marriage is a sacred and God-ordained institution for this present age, serving purposes like companionship, procreation, and reflecting Christ's relationship with the church, it is ultimately a temporal covenant. In the eternal state, the ultimate relationship will be with God Himself, and the need for earthly institutions like marriage will be superseded by a direct, unmediated fellowship with the Creator and with all the redeemed. This perspective elevates our understanding of heaven from a mere continuation of earthly joys to a realm of spiritual perfection and divine communion.
Reflection and Application
This verse, though initially addressing a specific theological challenge, holds immense practical and spiritual implications for believers today. It calls us to cultivate an eternal perspective, recognizing that while our earthly relationships and institutions are precious and vital for this life, they are not the ultimate reality. Our deepest fulfillment and identity in the age to come will stem directly from our relationship with God, not from human bonds. For those who are married, this passage encourages a prioritization of spiritual growth and a recognition that the ultimate union is with Christ. For those who are single, widowed, or divorced, it offers profound comfort and liberation, assuring them that their eternal joy and completeness will not be dependent on earthly marital status. It reorients our hope towards the glorious, transformed life in God's presence, where every tear will be wiped away and all earthly longings will be fulfilled in Him.
Questions for Reflection
FAQ
Does this verse mean that marriage is bad or unimportant?
No, not at all. Mark 12:25 does not diminish the value or sanctity of marriage in this present life. The Bible consistently presents marriage as a sacred, God-ordained institution (Genesis 2:24, Ephesians 5:22-33). It serves vital purposes like companionship, procreation, and reflecting the covenantal love between Christ and His church. Jesus' statement simply clarifies that marriage is a temporal institution, designed for this earthly existence, and its specific functions (like procreation) will be superseded in the eternal, transformed reality of the resurrection.
Will we recognize our loved ones in heaven if we aren't married?
While Mark 12:25 states that marriage as an institution will not continue, it does not imply that personal relationships or recognition will cease. The Bible suggests a continuity of identity and recognition in the resurrected state. For example, the disciples recognized Jesus after His resurrection (Luke 24:30-31). The transformation means that relationships will be perfected and purified, free from the limitations and imperfections of this life, and centered on our shared fellowship with God. Our love for one another will likely deepen and broaden, untainted by sin or earthly constraints, in a glorious communion with all believers.
Christ-Centered Fulfillment
Mark 12:25 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, particularly in His resurrection. Jesus Himself is the "firstfruits of those who are asleep" (1 Corinthians 15:20), providing the pattern and promise for our own resurrection. His resurrected body, though recognizable, was transformed, transcending earthly limitations and physical necessities, much like the state described in this verse. The new reality where marriage is superseded points to the ultimate union not between human spouses, but between Christ and His Church, His Bride (Ephesians 5:25-27, Revelation 19:7-9). In the new heavens and new earth, our deepest intimacy and fulfillment will be found in our direct, unmediated relationship with God through Christ, participating in the glorious fellowship of the Triune God. The transformed state of resurrected humanity, "as the angels," signifies a spiritualized existence wholly devoted to worship and communion with God, mirroring the perfect relationship that Christ, our resurrected Lord, enjoys with the Father. He is the one who inaugurates this new creation (2 Corinthians 5:17), in whom all things are made new, including our very bodies and relationships, for His eternal glory.