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“Jesus Debates the Sadducees on the Resurrection”· Matthew 22:23–33
Translation
King James Version
Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother:
Complete Jewish Bible
There were seven brothers. The first one married and then died; and since he had no children, he left his widow to his brother.
Berean Standard Bible
Now there were seven brothers among us. The first one married and died without having children. So he left his wife to his brother.
American Standard Version
Now there were with us seven brethren: and the first married and deceased, and having no seed left his wife unto his brother;
World English Bible Messianic
Now there were with us seven brothers. The first married and died, and having no seed left his wife to his brother.
Geneva Bible (1599)
Nowe there were with vs seuen brethren, and the first maried a wife, and deceased: and hauing none yssue, left his wife vnto his brother.
Young's Literal Translation
`And there were with us seven brothers, and the first having married did die, and not having seed, he left his wife to his brother;
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Historical interpretation
Five Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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For of Judaism’s heretics I am silent - Dositheus the Samaritan, I mean, who was the first who had the hardihood to repudiate the prophets, on the ground that they had not spoken under inspiration of the Holy Spirit. Of the Sadducees I am silent, who, springing from the root of this error, had the hardihood to adjoin to this heresy the denial likewise of the resurrection of the flesh.
It had been enough to have cut off this opinion of the Sadducees of sensual enjoyment, that where the function ceased, the empty pleasure of the body accompanying it ceased also; but He adds, But are as the Angels of God in heaven.
The same cavil that the Sadducees here offer respecting marriage is renewed by many who ask in what form the female sex shall rise again. But what the authority of Scripture leads us to think concerning the Angels, so must we suppose that it will be with women in the resurrection of our species.
It should be further considered, that this was said to Moses at a time when those holy Patriarchs had gone to their rest. They therefore of whom He was the God were in being; for they could have had nothing, if they had not been in being; for in the nature of things that, of which somewhat else is, must have itself a being; so they who have a God must themselves be alive, since God is eternal, and it is not possible that that which is dead should have that which is eternal. How then shall it be affirmed that those do not, and shall not hereafter, exist, of whom Eternity itself has said that He is?
The disciples of the Pharisees with the Herodians being thus confuted, the Sadducees next offer themselves, whereas the overthrow of those before them ought to have kept them back. But presumption is shameless, stubborn, and ready to attempt things impossible. So the Evangelist, wondering at their folly, expresses this, saying, The same day came to him the Sadducees.
(non occ.) For because death to the Jews, who did all things for the present life, seemed an unmixed evil, Moses ordered that the wife of one who died without sons should be given to his brother, that a son might be born to the dead man by his brother, and his name should not perish, which was some alleviation of death. And none other but a brother or relation was commanded to take the wife of the dead; otherwise the child born would not have been considered the son of the dead; and also because a stranger could have no concern in establishing the house of him that was dead, as a brother whose kindred obliged him thereto.
Which is an apt reply to their question. For their reason for judging that there would be no resurrection, was that they supposed that their condition when risen would be the same; this reason then He removes by showing that their condition would be altered.
And because they had put forward Moses in their question, He confutes them by Moses, adding, But concerning the resurrection of the dead, have ye not read.
How then is it said in another place, Whether we live or die, we are the Lord's. (Rom. 14:8.) This which is said here differs from that. The dead are the Lord's, those, that is, who are to live again, not those who have disappeared for ever, and shall not rise again.
And again, these too attack Him with a show of moderation, saying, "Master, Moses said, If a man die, not having children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased; and, having no issue, left his wife unto his brother. Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore, in the resurrection, whose wife shall she be of the seven?"
See Him answering these like a teacher. For though out of craft they came unto Him, yet was their question rather one of ignorance. Therefore neither doth He say unto them, "Ye hypocrites."
Moreover, in order that He might not blame, saying, "Wherefore had seven one wife?" they add the authority of Moses; although, as I have said before, it was a fiction, in my judgment at least. For the third would not have taken her, when he saw the two bridegrooms dead; or if the third, yet not the fourth or the fifth; and if even these, much more the sixth or the seventh would not have come unto the woman, but have shrunk from her. For such is the nature of the Jews. For if now many have this feeling, much more then had they; when at least, even without this, they often avoided marrying in this way, and that when the law was constraining them. Thus, at any rate, Ruth, that Moabitish woman, was thrust off to him that was further off from her kindred; and Tamar too was thus compelled to obtain, by stealth, seed from her husband's kinsman.
And wherefore did they not feign two or three, but seven? In order the more abundantly to bring derision, as they thought, upon the resurrection. Wherefore they further say, "they all had her," as driving Him into some difficulty.
What then saith Christ? He replies unto both, as taking His stand not against the words, but the purpose, and on every occasion revealing the secrets of their hearts; and at one time exposing them, at another time leaving the refutation of them that question Him to their conscience. See, at any rate here, how He proves both points, as well that there will be a resurrection, as that it will not be such a resurrection as they suspect.
They who ought to have believed did but wonder at His great wisdom, that their craft had found no means for ensnaring Him: whence it follows, When they had heard these words, they marvelled, and left Him, and went their way, carrying away their unbelief and wonder together.
There were two sects among the Jews, the Pharisees and the Sadducees; the Pharisees pretended to the righteousness of traditions and observances, whence they were called by the people 'separate.' The Sadducees (the word is interpreted 'righteous') also passed themselves for what they were not; and whereas the first believed the resurrection of body and soul, and confessed both Angel and spirit, these, according to the Acts of the Apostles, denied them all, as it is here also said, Who say that there is no resurrection. (Acts 23:8.)
As they disbelieved the resurrection of the body, and supposed that the soul perished with the body, they accordingly invent a fable to display the fondness of the belief of a resurrection. Thus they put forward a base fiction to overthrow the verity of the resurrection, and conclude with asking, in the resurrection whose shall she be? Though it might be that such an instance might really occur in their nation.
They therefore err because they know not the Scriptures; and because they know not the power of God.
In these words the Latin language cannot follow the Greek idiom. For the Latin word 'nubere' is correctly said only of the woman. But we must take it so as to understand marry of men, to be given in marriage of women.
This that is added, But areas the Angels of God in heaven, is an assurance that our conversation in heaven shall be spiritual.
For none could say of a stone and a tree or inanimate things, that they shall not marry nor be given in marriage, but of such things only as having capacity for marriage, shall yet in a sort not marry.
In proof of the resurrection there were many plainer passages which He might have cited; among others that of Isaiah, The dead shall be raised; they that are in the tombs shall rise again: (Is. 26:19. juxta LXX.) and in another place, Many of them that sleep in the dust of the earth shall awake. (Dan. 12:2.) It is enquired therefore why the Lord should have chosen this testimony which seems ambiguous, and not sufficiently belonging to the truth of the resurrection; and as if by this He had proved the point adds, He is not the God of the dead, but of the living. We have said above that the Sadducees confessed neither Angel, nor spirit, nor resurrection of the body, and taught also the death of the soul. But they also received only the five books of Moses, rejecting the Prophets. It would have been foolish therefore to have brought forward testimonies whose authority they did not admit. To prove the immortality of souls therefore, He brings forward an instance out of Moses, I am the God of Abraham, &c. and then straight subjoins, He is not the God of the dead, but of the living; so that having established that souls abide after death, (forasmuch as God could not be the God of those who had no existence any where,) there might fitly come in the resurrection of bodies which had together with their souls done good or evil.
I say nothing of the Jewish heretics who before the coming of Christ destroyed the law delivered to them: of Dositheus, the leader of the Samaritans who rejected the prophets: of the Sadducees who sprang from his root and denied even the resurrection of the flesh: of the Pharisees who separated themselves from the Jews on account of certain superfluous observances, and took their name from the fact of their dissent: of the Herodians who accepted Herod as the Christ.
(Vers. 24 seqq.) And they asked him, saying: Master, Moses said: If any man die, having a wife, and he have no children, that his brother should take her to wife, and raise up seed to his brother. Now there were with us seven brethren: and the first, having taken a wife, died; and, not having issue, left his wife to his brother. In like manner the second and the third, unto the seventh. And last of all the woman died also. Those who did not believe in the resurrection of the body and thought that the soul perished with the body rightly invent such a fable, which demonstrates their madness in asserting the resurrection of the dead. However, it is possible that this might actually happen in their nation at some point.
He could have used other far clearer examples to prove the truth of the resurrection. For example...[Isaiah 26:19, Daniel 12:2]...people ask why the Lord wanted to bring forth this testimony for himself: "I am the God of Abraham and the God of Isaac and the God of Jacob." This passage seems ambiguous and not sufficiently to the point about the truth of the resurrection…Above we said that the Sadducees, who confessed neither angel nor spirit nor the resurrection of bodies, also preached the destruction of souls. They received only the five books of Moses and rejected the predictions of the prophets. It would have been foolish, then, to bring forth testimonies [from the prophets], whose authority the Sadducees did not follow. Further, in order to prove the eternity of souls from the writings of Moses, he offers the citation: "I am the God of Abraham and the God of Isaac and the God of Jacob." [Exodus 3:6] Then he immediately adds: "He is the God not of the dead but of the living." Thus, when he proved that souls continue after death—for were they not subsisting at all, it could not be the case that God would be their God—the resurrection of bodies was introduced by way of logical inference...
(Quæst. Ev. i, 32.) Mystically; by these seven brethren are understood the wicked, who could not bring forth the fruit of righteousness in the earth through all the seven ages of the world, during which this earth has being, for afterwards this earth also shall pass away, through which all those seven passed away unfruitful.
As soon as the Pharisees were gone, came the Sadducees; perhaps with like intent, for there was a strife among them who should be the first to seize Him. Or if by argument they should not be able to overcome Him, they might at least by perseverance wear out His understanding.
For the Devil finding himself unable to crush utterly the religion of God, brought in the sect of the Sadducees denying the resurrection of the dead, thus breaking down all purpose of a righteous life, for who is there would endure a daily struggle against himself, unless he looked to the hope of the resurrection?
But the Sadducees thought they had now discovered a most convincing argument in favour of their error.
Wisely does He first convict them of folly, in that they did not read; and afterwards of ignorance, in that they did not know God. For of diligence in reading springs knowledge of God, but ignorance is the offspring of neglect.
Or, when He says, In the resurrection they neither marry nor are given in marriage, He referred to what He had said, Ye know not the power of God; but when the proceeded, I am the God of Abraham, &c. to that Ye know not the Scriptures. And thus ought we to do; to cavillers first to set forth Scripture authority on any question, and then to show the grounds of reason; but to those who ask out of ignorance to show first the reason, and then the authority. For cavillers ought to be refuted, enquirers taught. To these then who put their question in ignorance, the first shows the reason, saying, In the resurrection they neither marry nor are given in marriage.
In this life that we may die, therefore are we born; and we marry to the end that that which death consumes, birth may replenish; therefore where the law of death is taken away, the cause of birth is taken away likewise.
It should be noted, that when He spoke of fasting, alms, and other spiritual virtues, He did not bring in the comparison of Angels, but only here where He speaks of the ceasing of marriage. For as all acts of the flesh are animal acts, but this of lust especially so; so all the virtues are angelic acts, but especially chastity, by which our nature is bound to the other virtues.
And see how the assault of the Jews against Christ becomes more faint. Their first challenge was in a threatening tone, By what authority doest thou these things, to oppose which firmness of spirit was needed. Their second was with guile, to meet which was needed wisdom. This last was with ignorant presumption which is easier to cope with than the others. For he that thinks he knows somewhat, when he knows nothing, is an easy conquest for one who has understanding. Thus the attacks of an enemy are vehement at first, but if one endure them with a courageous spirit, he will find them more feeble. And when the multitudes heard this, they were astonished at his doctrine.
AD 532Pseudo-Dionysius the Areopagiteas quoted by Aquinas, AD 1274Post-NiceneSourceCatena Aurea by Aquinas
(de Divin. Nom. i.) For then when we shall be incorruptible and immortal, by the visible presence of God Himself we shall be filled with most chaste contemplations, and shall share the gift of light to the understanding in our impassible and immaterial soul after the fashion of the exalted souls in heaven; on which account it is said that we shall be equal to the Angels.
Not the Sadducees but the multitudes were astonished. This is daily done in the Church; when by Divine inspiration the adversaries of the Church are overcome, the multitude of the faithful rejoice.
(Mor. xiv. 55.) But there are who observing that the spirit is loosed from the body, that the flesh is turned to corruption, that the corruption is reduced to dust, and that the dust again is resolved into the elements, so as to be unseen by human eyes, despair of the possibility of a resurrection, and while they look upon the dry bones, doubt that they can be clothed with flesh, and be quickened anew to life.
These things which are spoken concerning the conditions of the resurrection He spoke in answer to their enquiry, but of the resurrection itself He replies aptly against their unbelief.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 22:25 introduces the Sadducees' elaborate hypothetical scenario presented to Jesus, designed to challenge His teaching on the resurrection of the dead. This verse sets the stage for their attempt to use an exaggerated application of the levirate marriage law, involving seven brothers successively marrying the same woman, all dying without heirs, to expose what they perceived as an absurdity in the concept of eternal life and marriage. It serves as a crucial setup for Jesus' profound and authoritative response regarding the nature of the resurrection.
Context
Literary Context
Matthew 22:25 follows directly on the heels of Jesus' successful navigation of a trap laid by the Pharisees and Herodians concerning the payment of taxes to Caesar (Matthew 22:15-22). Having silenced one group of opponents, Jesus immediately faces another, the Sadducees, who represent a distinct theological challenge. This sequence highlights the escalating opposition Jesus faced from various Jewish religious factions, each attempting to discredit Him through different theological or political angles. The Sadducees' question, unlike the Pharisees' political one, delves into a core theological dispute, setting up Jesus' teaching on the resurrection, which is central to Christian doctrine.
Historical & Cultural Context
The Sadducees were a prominent Jewish religious and political sect during the Second Temple period, primarily composed of the priestly aristocracy. Unlike the Pharisees, they rejected the oral law and held only the written Torah (the first five books of Moses) as authoritative. Crucially, they denied the resurrection of the dead, the existence of angels, and spirits, believing that life ended at death. Their question in Matthew 22 is rooted in the ancient Israelite custom of levirate marriage, mandated in Deuteronomy 25:5-6. This law required a man to marry his deceased, childless brother's widow to "raise up offspring for his brother," ensuring the continuation of the family line and inheritance. The Sadducees' scenario, involving seven brothers, is a deliberate exaggeration designed to make the resurrection seem illogical and impractical if earthly marital customs were to persist in the afterlife.
Key Themes
This verse introduces several significant themes that Jesus addresses in His subsequent discourse. Firstly, it underscores the Sadducees' theological skepticism and their fundamental disagreement with Jesus (and the Pharisees) on the doctrine of the resurrection. Their question reveals their misunderstanding of God's power and the nature of the resurrected life, attempting to apply temporal, earthly laws and logic to an eternal, spiritual reality. The scenario itself highlights the importance of the levirate marriage custom in ancient Israelite society, demonstrating its role in family continuity and social welfare. Ultimately, the entire exchange, initiated by this verse, serves to affirm the truth and reality of the resurrection and clarify its nature, as Jesus explains in Matthew 22:29-32.
Exposition and Analysis
Key Word Analysis
From gámos (marriage), this verb means "to wed" or "to marry." In this context, it specifically refers to the act of taking a wife. The Sadducees' hypothetical scenario hinges on the repeated act of marriage, emphasizing the earthly institution they believe would cause confusion in a resurrected state.
Derived from a word meaning "to finish" or "to complete," this verb signifies "to finish life," "to expire," or "to die." The repeated death of the brothers without issue is the central element of the Sadducees' argument, creating the supposed dilemma for Jesus regarding the afterlife.
Literally "something sown" or "seed," this term is used here by implication to mean "offspring" or "children." The phrase "having no issue" (Greek, mḗ échōn spérma) is critical, as the levirate marriage law was specifically enacted for cases where a deceased brother left no male heir to continue his lineage. The Sadducees emphasize this absence of offspring to maximize the perceived absurdity of their scenario in the resurrection.
Verse Breakdown
"Now there were with us seven brethren:"
This opening clause immediately establishes the context of the Sadducees' question. The "us" refers to the Sadducees themselves, indicating they are presenting a scenario from their own perspective or as a common theological puzzle they posed. The number "seven" is significant, not necessarily implying a real-life event, but rather an exaggerated, almost parabolic, number chosen to amplify the complexity of their hypothetical situation and push the limits of the levirate marriage law.
"and the first, when he had married a wife, deceased,"
This introduces the initial event of the Sadducees' hypothetical. The first brother marries, fulfilling the expected social norm, but then dies. This death is the catalyst for the application of the levirate marriage law, setting in motion the sequence of events that will follow.
"and, having no issue, left his wife unto his brother:"
This final clause provides the crucial detail that triggers the levirate marriage obligation. The deceased brother had "no issue" (no children), specifically no male heir, which was the primary condition for the law to apply. Consequently, his wife was "left unto his brother," meaning the next brother in line was obligated to marry her to raise up an heir for the deceased, thus continuing the family name and inheritance. This action initiates the chain of events involving all seven brothers.
Literary Devices
The Sadducees' presentation in Matthew 22:25 employs several literary devices. The most prominent is the Hypothetical Scenario, a common rhetorical device used to explore the implications of a particular belief or law. Here, it is crafted to expose what the Sadducees perceive as an inherent flaw in the doctrine of the resurrection. This scenario is further characterized by Exaggeration, specifically the use of "seven brethren." While levirate marriage was a real custom, a situation involving seven brothers successively marrying the same woman, all dying childless, is highly improbable and designed to push the limits of the law to an absurd degree, thereby strengthening their argument against the resurrection. There is also a subtle Irony at play: the Sadducees, who pride themselves on their adherence to the Torah, use a law from the Torah (Deuteronomy 25:5-6) to argue against a concept (resurrection) that they believe is not explicitly taught in the Torah, yet Jesus will use the Torah itself to prove the resurrection.
Theological and Thematic Connections
Matthew 22:25, though merely setting the stage, immediately plunges into a profound theological debate concerning the nature of life beyond death and the attributes of God. The Sadducees' error, which Jesus will address, stems from their limited view of God's power and their attempt to project earthly realities onto heavenly ones. They fail to grasp that the resurrected state transcends human institutions like marriage, which serve a purpose in the temporal realm (procreation, family lineage) but are not necessary in eternity. This passage underscores the truth that God's plan for eternity is not merely an extension of earthly life but a transformed existence that operates under different, divine principles. It challenges believers to expand their understanding of God's limitless power and the glorious, yet often mysterious, realities of the age to come.
Reflection and Application
The Sadducees' challenge, introduced in Matthew 22:25, serves as a timeless reminder for us not to confine God's power or the realities of His kingdom within the boundaries of our human logic or earthly experiences. Just as they struggled to conceive of a resurrected life that didn't mirror their present one, we too can fall into the trap of limiting God based on our finite understanding. This passage encourages us to approach Scripture with humility, recognizing that divine truths often transcend our immediate comprehension. It calls us to trust in God's wisdom and power, knowing that His ways are higher than our ways. Furthermore, it highlights the importance of correctly interpreting God's Word, ensuring that our theological frameworks are built on His revealed truth rather than our preconceived notions or cultural assumptions. Our hope in the resurrection is not merely an extension of this life but a transformation into a new, glorious reality with God.
Questions for Reflection
FAQ
What was the purpose of the Sadducees' question about the seven brothers?
The Sadducees' primary purpose was to discredit Jesus and His teachings, specifically His affirmation of the resurrection of the dead. Since they did not believe in the resurrection, they crafted an exaggerated hypothetical scenario based on the levirate marriage law (Deuteronomy 25:5-6) to expose what they perceived as the absurdity and impracticality of resurrection if earthly institutions like marriage continued into the afterlife. They believed their question would trap Jesus in a logical dilemma, proving the resurrection to be an untenable doctrine.
What was the law of levirate marriage, and why was it important?
The law of levirate marriage (from the Latin levir, meaning "brother-in-law") is found in Deuteronomy 25:5-6. It stipulated that if a man died without children, his brother was obligated to marry the widow to "raise up offspring for his brother." The first son born from this union would be considered the heir of the deceased brother, ensuring the continuation of his name and lineage, and preventing his inheritance from being lost. This law was crucial for maintaining family lines, preserving property, and providing social and economic security for the widow in ancient Israelite society.
How did Jesus respond to the Sadducees' challenge?
While Matthew 22:25 only introduces the Sadducees' question, Jesus' profound response is found in the subsequent verses (Matthew 22:29-32). Jesus countered their argument by stating, "You are mistaken, not knowing the Scriptures nor the power of God" (Matthew 22:29). He clarified that in the resurrection, people "neither marry nor are given in marriage, but are like angels in heaven" (Matthew 22:30). Furthermore, He proved the resurrection from the very Torah the Sadducees claimed to uphold, quoting Exodus 3:6, where God identifies Himself to Moses as "the God of Abraham, the God of Isaac, and the God of Jacob," implying that these patriarchs were still living in God's presence, for "He is not the God of the dead, but of the living" (Matthew 22:32).
Christ-Centered Fulfillment
Matthew 22:25, by setting up the Sadducees' challenge to the resurrection, ultimately paves the way for Jesus to reveal profound truths about the eternal state, truths that find their ultimate fulfillment in Him. The Sadducees' error was their failure to grasp God's power and the transformed nature of resurrected life, a transformation perfectly embodied in Christ Himself. His own resurrection from the dead (Matthew 28:6) is the foundational event that validates His claims and proves the reality of the resurrection for all who believe. Jesus, as the "resurrection and the life" (John 11:25), did not merely teach about a future resurrection; He demonstrated it in His own body. His victory over death means that the earthly limitations and concerns, like marriage for procreation or lineage, are superseded by a new, spiritual reality in Him. In Christ, believers are promised a resurrected body (1 Corinthians 15:42-44) that is imperishable and glorious, living eternally in direct communion with God, a state where the earthly institution of marriage is no longer needed because the ultimate union is with the Bridegroom, Jesus Christ (Revelation 19:7). Thus, the Sadducees' question, intended to undermine the resurrection, inadvertently highlights the glorious, Christ-centered hope of a transformed existence.