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King James Version
Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
Complete Jewish Bible
Yeshua answered them, "The reason you go astray is that you are ignorant both of the Tanakh and of the power of God.
Berean Standard Bible
Jesus answered, “You are mistaken because you do not know the Scriptures or the power of God.
American Standard Version
But Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God.
World English Bible Messianic
But Yeshua answered them, ‹“You are mistaken, not knowing the Scriptures, nor the power of God.
Geneva Bible (1599)
Then Iesus answered, and sayd vnto them, Ye are deceiued, not knowing the Scriptures, nor the power of God.
Young's Literal Translation
And Jesus answering said to them, `Ye go astray, not knowing the Writings, nor the power of God;
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Pseudo-Tertullian
Against all Heresies 1.1
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.
TertullianAD 220
On Exhortation to Chastity
God; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise! Whence it is presumable that such as shall wish to be received within Paradise, ought at last to begin to cease from that thing from which Paradise is intact.
Origen of AlexandriaAD 253
Commentary on Matthew, Book 17, Section 35
But someone might inquire if [passage], 'You are in error, not knowing the Scriptures,' which is said to the Sadducees who did not recognize any other Scripture than the Law, has reference to other Scriptures than the Law of Moses. This person, therefore, might say in respect of this same passage that the Sadducees are so called because in not recognizing the Scriptures which come after the Law they are in error since they do not know them. Another person might say: it is sufficient for the Sadducees to be reproved of error for not understanding the Scriptures according to Moses such that they apprehend the divine meaning in them. To be sure, however, he claims that the Sadducees do not know two things: one, the Scriptures, and the other, the power of God, which is the power by which those of the resurrection and the new life in it comes to be.
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Two (1 Cor. 1:24.) things there are which He says they know not, the Scriptures and the power of God, by which is brought to pass the resurrection, and the new life in it. Or by the power of God, which the Lord here convicts the Sadducees that they knew not, He intends Himself, who was the power of God; and Him they knew not, as not knowing the Scriptures which spoke of Him; and thence also they believed not the resurrection, which He should effect. But it is asked when the Saviour says, Ye do err not knowing the Scriptures, if He means that this text, They neither marry, nor are given in marriage, is in some Scripture, though it is not read in the Old Testament? We say that these very words are indeed not found, but that the truth is in a mystery implied in the moral sense of Scripture; the Law, which is a shadow of good things to come, whenever it speaks of husbands and wives, speaks chiefly of spiritual wedlock. But neither this do I find any where spoken in Scripture that the Saints shall be after their departure as the Angels of God, unless one will understand this also to be inferred morally; as where it is said, And thou shalt go to thy fathers, (Gen. 15:15.) and He was gathered to his people. (Gen. 25:8.) Or one may say; He blamed them that they read not the other Scriptures which are besides the Law, and therefore they erred. Another says, That they knew not the Scriptures of the Mosaic Law, for this reason, that they did not sift their divine sense.
Hilary of Poitiers (as quoted by Aquinas, AD 1274)AD 367
Catena Aurea by Aquinas
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?
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
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.
John ChrysostomAD 407
Homily on the Gospel of Matthew 70
For what saith He? "Ye do err, not knowing the Scriptures, nor the power of God." For since, as if they knew them, they put forward Moses and the law, He shows that this question is that of men very ignorant of the Scriptures. For hence also arose their tempting Him, from their being ignorant of the Scriptures, and from their not knowing the power of God as they ought.
"For what marvel then is it," He saith, "if ye tempt me, who am as yet unknown to you, when at least ye know not so much as the power of God, of which ye have had so much experience, and neither from common sense nor from the Scriptures have become acquainted with it;" if indeed even common sense causes us to know this, that to God all things are possible. And in the first place He answers to the question asked. For since this was the cause for their not believing a resurrection, that they think the order of things is like this, He cures the cause, then the symptom also (for thence arose the disease too), and shows the manner of the resurrection.
JeromeAD 420
Commentary on Matthew
(Verse 29.) But Jesus, answering, said to them: You err, not knowing the Scriptures, nor the power of God. Therefore, they err because they do not know the Scriptures, and because they are ignorant of the Scriptures, they consequently do not know the power of God, that is, Christ, who is the power of God and the wisdom of God (I Cor. 1).
JeromeAD 420
COMMENTARY ON MATTHEW 3.22.29
On account of these things, they erred since they did not know the Scriptures. Because they were ignorant of the Scriptures, they denied the power of God, that is, Christ, who is the power of God and the wisdom of God.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
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.
JeromeAD 420
The Dialogue Against the Luciferians, Section 23
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.
JeromeAD 420
Commentary on Matthew
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...
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(cont. Faust. xvi. 24.) Seasonably may we confute the Manichæans by this same passage by which the Sadducees were then confuted, for they too though in another manner deny the resurrection.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Enchir. 88.) But that earthy matter of which the flesh of men is made perishes not before God; but into whatsoever dust or ashes reduced, into whatsoever gases or vapours dispersed, into whatsoever other bodies incorporated, though resolved into the elements, though become the food or part of the flesh of animals or men, yet is it in a moment of time restored to that human soul, which at the first quickened it that it became man, lived and grew.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
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.
Pseudo-Dionysius the Areopagite (as quoted by Aquinas, AD 1274)AD 532
Catena 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.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
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.
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(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.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
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
In this profound statement, Jesus directly confronts the Sadducees, identifying the root causes of their theological error concerning the resurrection: a fundamental misunderstanding of the sacred Scriptures and a severe underestimation of God's boundless power. His words serve as a timeless warning against limiting divine truth to human reasoning and highlight the critical importance of a comprehensive and accurate grasp of God's revealed Word and His omnipotent nature.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus' response is rich with literary and rhetorical force. The most prominent device is Direct Rebuke, where Jesus directly challenges the Sadducees' intellectual and spiritual shortcomings with an authoritative statement, leaving no room for ambiguity. This is a form of Polemic, a strong verbal attack, against their erroneous theological stance. There is also a clear instance of Parallelism in the structure "not knowing the scriptures, nor the power of God," which presents two distinct but interconnected sources of their error. This parallel structure emphasizes the dual nature of their misunderstanding. Furthermore, Jesus employs a subtle form of Irony; the Sadducees, who prided themselves on their intellectual acumen and strict adherence to the Law, are exposed by Jesus as fundamentally ignorant of the very truths they claimed to master. His concise yet devastating critique reveals their intellectual pride had blinded them to divine revelation and capability.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jesus' powerful rebuke to the Sadducees in Matthew 22:29 encapsulates a profound theological truth: genuine understanding of God and His purposes requires both a diligent, accurate knowledge of His revealed Word and an unwavering faith in His infinite power. These two elements are inextricably linked; one without the other leads to theological distortion and spiritual error. The Sadducees, by limiting God's power to their human comprehension and by misinterpreting or ignoring the full scope of Scripture, created a God in their own image—a God incapable of the very acts necessary for His redemptive plan, such as the resurrection. This passage thus serves as a foundational reminder that God's truth transcends human logic and that His Word must be approached with humility and an acknowledgment of His boundless capabilities, especially concerning His promises for the future.
REFLECTION AND APPLICATION
Matthew 22:29 stands as a timeless warning and a profound encouragement for all believers. In an age where information is abundant but true wisdom is scarce, we are constantly challenged to ensure our faith is grounded in both divine revelation and an expansive view of God's capabilities. Like the Sadducees, we can err by approaching Scripture with preconceived notions, allowing our human logic or cultural biases to limit our understanding of God's truth. We might intellectualize our faith to the point of dismissing the miraculous, or conversely, embrace spiritual experiences without diligently grounding them in the unchanging Word of God. This verse calls us to a humble and persistent pursuit of biblical knowledge, allowing the Holy Spirit to illuminate the Scriptures and transform our minds. It also compels us to cultivate an unwavering trust in God's omnipotence, remembering that His power is not constrained by our limitations, our circumstances, or even the laws of nature as we perceive them. To truly know God is to know His Word and to believe in His limitless power, enabling us to live lives of faith that transcend earthly boundaries and embrace the full scope of His promises.
Questions for Reflection
FAQ
Why did the Sadducees deny the resurrection, and how did Jesus use Scripture to prove it?
Answer: The Sadducees denied the resurrection primarily because they only accepted the Pentateuch (the first five books of Moses) as authoritative Scripture, believing that the concept of a bodily resurrection was not explicitly taught there. They also held a more rationalistic worldview, finding the idea of resurrection illogical and incompatible with their understanding of earthly life. Jesus refuted them by demonstrating that the resurrection was indeed implied even within the Pentateuch, the very texts they revered. In Matthew 22:32, Jesus quotes Exodus 3:6 where God identifies Himself to Moses as "the God of Abraham, and the God of Isaac, and the God of Jacob." Jesus then argues that God is not the God of the dead, but of the living, implying that Abraham, Isaac, and Jacob were still alive to God, thus proving the reality of the resurrection from their own accepted Scriptures.
How does Jesus' statement "not knowing the scriptures" apply to believers today?
Answer: Jesus' warning against "not knowing the scriptures" is profoundly relevant for believers today. It cautions against superficial engagement with God's Word, emphasizing that "knowing" implies deep understanding, accurate interpretation, and transformative application, not just factual recall or casual reading. We err when we misinterpret biblical truths, ignore their full implications, or fail to allow them to shape our worldview. This can lead to false doctrines, a limited view of God, or an inability to navigate life's challenges from a biblical perspective. The passage calls us to diligent study, prayerful reflection, and reliance on the Holy Spirit to truly comprehend God's revealed will and character, ensuring our faith is built on a solid, biblical foundation.
What does "nor the power of God" mean in this context, and why is it significant?
Answer: When Jesus says the Sadducees were "not knowing... the power of God," He means they failed to grasp God's infinite ability to transcend human limitations, natural laws, and earthly logic. Their inability to conceive of a resurrection stemmed from their limited view of God's omnipotence; they could not imagine God doing something beyond their human understanding of procreation or physical existence. This is significant because it highlights a common human tendency to put God in a box, to limit His capabilities to what we can comprehend or what seems "reasonable" to us. Jesus emphasizes that God's power is boundless, enabling Him to perform miracles, raise the dead, and establish a new order that defies human expectations, thereby affirming the reality of the resurrection and God's sovereign control over life and death.
CHRIST-CENTERED FULFILLMENT
Jesus' rebuke in Matthew 22:29 is profoundly Christ-centered, for He Himself is the ultimate embodiment of both the Scriptures and the power of God. The Sadducees' error was not merely an academic misstep but a failure to recognize the very One who fulfilled the Scriptures and manifested God's power. Jesus is the Living Word, the culmination of all Old Testament prophecies and types, and to truly know the Scriptures is to ultimately find Him within their pages (Luke 24:27). Furthermore, Jesus is the power of God incarnate, demonstrated through His miraculous healings, His authority over creation, His triumph over sin, and most crucially, His own resurrection from the dead. His resurrection is the ultimate proof of God's power, validating the very truth the Sadducees denied and confirming that He is indeed the Resurrection and the Life. Thus, their error was, at its core, a failure to know Jesus—the perfect revelation of God's Word and the living demonstration of His boundless power—who would ultimately conquer death and open the way to eternal life for all who believe.