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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
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
But concerning the dead, that they will rise, have you not read in the book of Moses at the bush, how God spoke to him, saying: I am the God of Abraham, and the God of Isaac, and the God of Jacob? To confirm the truth of the resurrection, he could use many more manifest examples, among which is this: The dead will be raised, and those in the tombs will rise. And in another place: Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and others to shame and ever-lasting contempt (Dan. XII). Therefore it is asked what the Lord meant by bringing forth this testimony, which seems ambiguous or not sufficiently relevant to the truth of the resurrection. We have previously said that the Sadducees, not confessing either angels, spirits, or the resurrection of bodies, also preached the destruction of souls. These Sadducees accepted only the five books of Moses, rejecting the prophecies of the prophets. Thus it was foolish to bring forth testimonies whose authority they did not follow. Now, to prove the eternity of souls, he presents the example: I am the God of Abraham, and the God of Isaac, and the God of Jacob. Immediately he adds:
(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
In Mark 12:26, Jesus masterfully refutes the Sadducees' denial of the resurrection by appealing to a foundational passage from the Pentateuch, the only part of Scripture they accepted as authoritative. He challenges their misinterpretation and ignorance of God's power, demonstrating that God's declaration to Moses at the burning bush—identifying Himself as "the God of Abraham, and the God of Isaac, and the God of Jacob"—implicitly but powerfully affirms the continued existence and future resurrection of the patriarchs, proving that God is the God of the living, not the dead.
Context
Literary Context
Mark 12:26 is situated within a series of confrontations between Jesus and various Jewish religious leaders in Jerusalem during His final week before the crucifixion. Following challenges from the chief priests, scribes, and elders regarding His authority (Mark 11:27-33), and a parable condemning their rejection of God's Son (Mark 12:1-12), Jesus faces the Pharisees and Herodians on the issue of paying taxes to Caesar (Mark 12:13-17). Immediately preceding this verse, the Sadducees, a sect known for denying the resurrection, angels, and spirits (as noted in Acts 23:8), present Jesus with a hypothetical scenario about a woman married to seven brothers (Mark 12:18-23). Their intent is to expose what they perceive as the absurdity of resurrection, thereby ridiculing the concept. Jesus' response in Mark 12:24-27 directly addresses their error, culminating in this verse where He grounds the truth of resurrection in the very Law they professed to uphold.
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, who accepted the entire Old Testament and oral traditions as authoritative, the Sadducees held only the Torah (the first five books of Moses) as divinely inspired, dismissing later prophetic and wisdom literature, which contained clearer references to resurrection and an afterlife. Their theological stance was influenced by a literalistic interpretation of the Torah, leading them to reject concepts not explicitly stated therein, such as the resurrection of the dead. The levirate marriage custom, which they cited in their hypothetical scenario (Deuteronomy 25:5-10), was a real practice intended to preserve family lines and inheritance, but they twisted it to create a theological conundrum for Jesus regarding the afterlife. Jesus' appeal to Exodus 3:6, a central passage in the Torah, was a strategic move to confront them on their own theological ground.
Key Themes
This verse contributes significantly to several key themes within Mark's Gospel and broader biblical theology. Firstly, it powerfully affirms the reality of the resurrection of the dead, a central tenet of Christian faith, directly refuting the Sadducees' skepticism. Jesus' argument highlights that God is not the God of the dead but of the living, implying a continued existence beyond physical death for those in covenant with Him. Secondly, it underscores Jesus' supreme authority and wisdom in interpreting Scripture. He demonstrates a profound understanding of the Torah, extracting a truth about resurrection that the Sadducees, despite their supposed expertise, had completely missed. His ability to discern deeper theological implications from familiar texts reinforces His divine insight, as seen also in His teaching on the greatest commandment in Mark 12:28-34. Finally, the passage subtly reinforces the theme of God's enduring covenant faithfulness. God's self-identification as the God of Abraham, Isaac, and Jacob speaks to His unchanging relationship with His chosen people, a covenant that death cannot sever, echoing the everlasting nature of God's covenant promises found in passages like Genesis 17:7.
Exposition and Analysis
Key Word Analysis
From an apparently primary root meaning "a corpse," this word refers to those who have physically died. In this context, it specifically refers to the patriarchs Abraham, Isaac, and Jacob, whose physical bodies had long since perished. Jesus' argument hinges on the Sadducees' understanding of "the dead" as utterly non-existent, which He then refutes by demonstrating their continued life in God's presence.
This verb means "to waken, rouse, lift up, raise up." It is used transitively or intransitively and can refer to waking from sleep, rising from a sitting or lying position, recovering from disease, or, most significantly here, being raised from death. Jesus uses this word to directly address the concept of resurrection, affirming that the dead will indeed be "raised" or "awakened" to new life.
Of uncertain affinity, this term refers to a deity, and with the definite article, "the God," it specifically denotes the supreme Divinity, the one true God. Jesus' argument fundamentally rests on the nature of this God—that He is a living God who maintains a living relationship with His covenant partners, even beyond their physical demise, thereby guaranteeing their resurrection.
Verse Breakdown
"And as touching the dead, that they rise:"
Jesus begins by directly addressing the Sadducees' premise: the resurrection of the dead. He frames the issue as a question of whether they have "read" or understood what the Scriptures say on this matter, challenging their perceived authority and knowledge.
"have ye not read in the book of Moses, how in the bush God spake unto him, saying,"
Jesus immediately points to the source of His authority and argument: "the book of Moses," specifically the account of the burning bush in Exodus. This is a crucial strategic move, as the Sadducees accepted only the Pentateuch. By referencing a passage from their own accepted canon, Jesus demonstrates that the truth of resurrection is implicitly present even where they claimed it was absent.
"I [am] the God of Abraham, and the God of Isaac, and the God of Jacob?"
This is the core of Jesus' argument, quoting God's self-revelation to Moses in Exodus 3:6. The crucial point is the present tense "I am." God does not say "I was the God of Abraham," but "I am." This implies that Abraham, Isaac, and Jacob are not annihilated by death but continue to exist in a living relationship with God. God is not the God of corpses, but of living beings. Their continued existence in God's presence is the implicit proof of their future resurrection.
Literary Devices
Jesus' discourse in Mark 12:26 employs several powerful literary devices. The primary device is Argument from Scripture, where Jesus directly quotes and interprets the "book of Moses" (the Torah) to refute the Sadducees' error. This is coupled with a Rhetorical Question ("have ye not read?") which is not a genuine inquiry but a challenge to their supposed knowledge and an indictment of their spiritual blindness. There is also a significant use of Implication and Inference, as Jesus draws a profound theological truth (the reality of resurrection) from a seemingly simple statement of God's identity ("I am the God of Abraham..."). The Allusion to the burning bush narrative itself carries symbolic weight, representing God's active presence and miraculous power, which further underscores His ability to raise the dead.
Theological and Thematic Connections
Mark 12:26 provides a profound theological anchor for the Christian hope of resurrection, demonstrating that this truth is not merely a New Testament revelation but is deeply rooted in the Old Testament, even in the foundational texts of the Law. Jesus' argument hinges on the unchanging nature of God and His covenant faithfulness. If God identifies Himself in the present tense as the God of Abraham, Isaac, and Jacob, then these patriarchs must still be alive in some sense, for God is not the God of the non-existent. This implies a continuity of life beyond physical death and points forward to the ultimate bodily resurrection, where the whole person, body and soul, will be reunited. This passage assures believers that death does not sever their relationship with God or their place in His eternal plan.
Reflection and Application
Mark 12:26 offers immense comfort and a robust foundation for our faith in the resurrection. In a world grappling with loss and the finality of death, this verse reminds us that for those who belong to God, death is not an end but a transition. Our loved ones who have died in Christ are not merely memories, but are alive in God's presence, awaiting the glorious day of bodily resurrection. This truth transforms our grief into hope and our sorrow into anticipation. Furthermore, Jesus' interaction with the Sadducees serves as a powerful reminder of the necessity of diligent, humble, and Spirit-led study of Scripture. It challenges us to look beyond superficial readings and cultural biases, allowing God's Word to illuminate profound truths about His nature, His power, and His eternal purposes. We are called to know both the Scriptures and the power of God, just as Jesus admonished the Sadducees, ensuring our theology is rooted in divine revelation, not human limitations or traditions.
Questions for Reflection
FAQ
What was the Sadducees' main theological error that Jesus addressed?
The Sadducees' primary theological error, as addressed by Jesus in this passage, was their denial of the resurrection of the dead. They believed that there was no afterlife, no spiritual realm, and no future bodily resurrection. Their skepticism stemmed from their literalistic interpretation of the Pentateuch (the first five books of Moses), which they considered the only authoritative Scripture, and their claim that the Torah did not explicitly teach resurrection. Jesus directly refutes this by showing that even the Torah, which they revered, implicitly affirms the continued existence and future resurrection of the patriarchs, proving they were ignorant of both the Scriptures and the power of God.
Why did Jesus choose the passage from the "book of Moses" (Exodus 3:6) to prove the resurrection?
Jesus strategically chose the passage from Exodus 3:6 because the Sadducees only accepted the Pentateuch (the "book of Moses") as divinely authoritative. By quoting from a text they themselves held as supreme, Jesus demonstrated that the truth of resurrection was not a later theological development or an idea found only in other parts of the Old Testament (like the prophets or Psalms, which the Sadducees rejected), but was implicitly present in their own accepted Law. This masterful use of their own accepted Scripture left them without a valid counter-argument.
What is the significance of God saying "I am the God of Abraham, Isaac, and Jacob" instead of "I was"?
The significance lies in the present tense verb "I am." When God declares "I am the God of Abraham, and the God of Isaac, and the God of Jacob" to Moses at the burning bush, He is not speaking of a past relationship that has ended with their deaths. Instead, the present tense "am" implies that Abraham, Isaac, and Jacob are still alive and in a living relationship with God. God is not the God of the dead, but of the living. This statement, therefore, serves as a powerful, albeit implicit, proof of the continued existence of the patriarchs and, by extension, the reality of the resurrection, as God maintains a covenant relationship with living individuals, not merely historical figures. This connects to God's self-revelation as "I AM WHO I AM" in Exodus 3:14, emphasizing His eternal, present being.
Christ-Centered Fulfillment
Mark 12:26, while directly addressing the Sadducees' error regarding resurrection, finds its ultimate fulfillment and clearest demonstration in the person and work of Jesus Christ. Jesus' argument for the resurrection of the patriarchs based on God being the "God of the living" is powerfully vindicated by His own resurrection from the dead. Christ is the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20), demonstrating God's power to raise the dead in a way that the patriarchs' continued existence only foreshadowed. Jesus Himself declared, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live" (John 11:25). The very God who spoke to Moses at the bush, the God of Abraham, Isaac, and Jacob, is the Father who raised Jesus from the tomb, guaranteeing the future resurrection of all who are in Christ (Romans 8:11). Thus, the implicit truth of resurrection in the Old Testament finds its explicit and glorious confirmation in the bodily resurrection of Jesus, making Him the central figure through whom all God's promises, including eternal life and resurrection, are realized for believers (2 Corinthians 1:20).