Mark 12:26

KJV

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?

KJV (with Strong's)

And {G1161} as touching {G4012} the dead {G3498}, that {G3754} they rise {G1453}: have ye {G314} not {G3756} read {G314} in {G1722} the book {G976} of Moses {G3475}, how {G5613} in {G1909} the bush {G942} God {G2316} spake {G2036} unto him {G846}, saying {G3004}, I {G1473} am 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

And as for the dead being raised, haven't you read in the book of Moshe, in the passage about the bush, how God said to him, `I am the God of Avraham, the God of Yitz'chak and the God of Ya`akov'?

Berean Standard Bible

But concerning the dead rising, have you not read about the burning bush in the Book of Moses, how God told him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?

American Standard Version

But as touching the dead, that they are raised; have ye not read in the book of Moses, in the place concerning the Bush, how God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?

Commentary

### 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](/acts/23-8 "Acts 23:8 - Sadducees' Beliefs")), 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](/exodus/3-6 "Exodus 3:6 - God's Revelation at the Burning Bush"), 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](/mark/12-28-34 "Mark 12:28-34 - The Greatest Commandment"). 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](/genesis/17-7 "Genesis 17:7 - God's Everlasting Covenant with Abraham").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **dead (Greek, _nekrós'_):** 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.
* **rise (Greek, _egeírō'_):** 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.
* **God (Greek, _theós'_):** 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](/exodus/3-6 "Exodus 3:6 - God's Declaration at the Burning Bush"). 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.

* [Matthew 22:31-32](/matthew/22-31-32 "Matthew's Parallel Account of Jesus and the Sadducees")
* [Luke 20:37-38](/luke/20-37-38 "Luke's Parallel Account of Jesus and the Sadducees")
* [John 5:28-29](/john/5-28-29 "Jesus' Teaching on the Resurrection of the Dead")

### 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
* **How does Jesus' argument about God being the "God of the living" challenge your own understanding of death and the afterlife?**
* **In what ways might we, like the Sadducees, limit God's power or misinterpret His Word based on our preconceived notions?**
* **How does the truth of the resurrection, as affirmed by Jesus in this passage, bring comfort and hope to you personally?**
* **What steps can you take to deepen your understanding of Scripture, allowing it to correct your misconceptions and reveal more of God's truth?**

### FAQ

**What was the Sadducees' main theological error that Jesus addressed?**
Answer: 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](/mark/12-24 "Mark 12:24 - Jesus' Rebuke of the Sadducees").

**Why did Jesus choose the passage from the "book of Moses" (Exodus 3:6) to prove the resurrection?**
Answer: Jesus strategically chose the passage from [Exodus 3:6](/exodus/3-6 "Exodus 3:6 - God's Revelation to Moses at the Burning Bush") 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*"?**
Answer: 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](/exodus/3-14 "Exodus 3:14 - God's Name 'I AM'"), 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](/1_corinthians/15-20 "1 Corinthians 15:20 - Christ, the Firstfruits of Resurrection")), 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](/john/11-25 "John 11:25 - Jesus, the Resurrection and the Life")). 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](/romans/8-11 "Romans 8:11 - The Spirit Raises the Dead")). 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](/2_corinthians/1-20 "2 Corinthians 1:20 - All God's Promises are 'Yes' in Christ")).

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

Genesis 17:7

¶ And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

Genesis 17:8

And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

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.

Luke 20:37

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.

Genesis 33:20

And he erected there an altar, and called it Elelohe-Israel.

Exodus 3:16

¶ Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and [seen] that which is done to you in Egypt: