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“Jesus Debates the Sadducees on the Resurrection”· Matthew 22:23–33
Translation
King James Version
For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven.
Complete Jewish Bible
For in the Resurrection, neither men nor women will marry; rather, they will be like angels in heaven.
Berean Standard Bible
In the resurrection, people will neither marry nor be given in marriage. Instead, they will be like the angels in heaven.
American Standard Version
For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven.
World English Bible Messianic
For in the resurrection they neither marry, nor are given in marriage, but are like God’s angels in heaven.
Geneva Bible (1599)
For in the resurrection they neither marie wiues, nor wiues are bestowed in mariage, but are as the Angels of God in heauen.
Young's Literal Translation
for in the rising again they do not marry, nor are they given in marriage, but are as messengers of God in heaven.
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Historical interpretation
Six Centuries of Reception
23 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.
in order, indeed, that it may be rendered a fit substance for the kingdom of God. "For we shall be like the angels." This will be the perfect change of our flesh-only after its resurrection.
"But if 'in that age they will neither marry nor be given in marriage, but will be equal to angels,' is not the fact that there will be no restitution of the conjugal relation a reason why we shall not be bound to our departed consorts? "Nay, but the more shall we be bound (to them), because we are destined to a better estate-destined (as we are) to rise to a spiritual consortship, to recognise as well our own selves as them who are ours.
With what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are, ) have the self-same angelic nature promised as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you.
The ogdoad, or eightfold number, therefore, is not concerned in our formation; for in the time it represents there will be no more marriage. We have already demonstrated the conjunction of the body and the soul, from the concretion of their very seminations to the complete formation of the f£tus.
To this discussion, however, our Lord's declaration puts an effectual end: "They shall be," says He, "equal unto the angels." As by not marrying, because of not dying, so, of course, by not having to yield to any like necessity of our bodily state; even as the angels, too, sometimes.
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.
Our Savior does not explain the meaning of the passage from Moses’ law, rejecting them as unworthy of the knowledge of such a great mystery. He only represents matters in the simplest way as he speaks and teaches from the divine Scriptures concerning the resurrection of the dead. He teaches that there is no marriage in heaven but that those who are risen from the dead are like the angels in heaven. And, just as the angels in heaven neither marry nor are given in marriage, so he says it is with those who are risen from the dead. But I think he means that only those who are considered worthy of the resurrection of the dead neither marry nor are given in marriage as the angels in heaven. Furthermore, their “humble” bodies are changed to become like the bodies of the angels, ethereal and brilliant.
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.
"For in the resurrection," saith He, "they neither marry, nor are given in marriage, but are as angels of God in Heaven." But Luke saith, "As Sons of God."
If then they marry not, the question is vain. But not because they do not marry, therefore are they angels, but because they are as angels, therefore they do not marry. By this He removed many other difficulties also, all which things Paul intimated by one word, saying, "For the fashion of this world passeth away."
And by these words He declared how great a thing the resurrection is; and that moreover there is a resurrection, He proves. And indeed this too was demonstrated at the same time by what He had said, nevertheless over and above He adds again to His word by what He saith now. For neither at their question only did He stop, but at their thought. Thus when they are not dealing with great craft, but are asking in ignorance, He teaches even over and above, but when it is of wickedness only, not even to their question doth He answer.
(Verse 30) For in the resurrection neither do they marry, nor are they given in marriage; but they are as the angels of God in heaven. The Latin custom does not correspond to the Greek idiom. For to marry is properly said of women, and to take wives of men; but let us simply understand the statement, that to marry is written of men, and to be given in marriage of women. If in the resurrection they do not marry, nor are they given in marriage, then the bodies that are able to marry and be given in marriage will rise again. For no one indeed says about a stone and a tree, and these things which do not have reproductive organs, that they do not marry, nor are they married; but about those things which can marry, they do not marry in a different way. But what is brought forth: But they are like the angels of God in heaven. A spiritual conversation is promised.
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.
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...
(de Civ. Dei, xxii. 17.) To me they seem to think most justly, who doubt not that both sexes shall rise again. For there shall be no desire which is the cause of confusion, for before they had sinned they were naked; and that nature which they then had shall be preserved, which was quit both of conception and of child-birth. Also the members of the woman shall not be adapted to their former use, but framed for a new beauty, one by which the beholder is not allured to lust, which shall not then be, but God's wisdom and mercy shall be praised, which made that to be which was not, and delivered from corruption that which was made.
(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.
(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.
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
In Matthew 22:30, Jesus directly refutes the Sadducees' flawed understanding of the resurrection, clarifying that in the resurrected state, human relationships, particularly marriage, will not continue as they do on Earth. Instead, those who are resurrected will exist in a manner akin to angels, characterized by a non-procreative, non-marital state, fully devoted to God in heaven, thereby emphasizing the transformed nature of eternal life.
Context
Literary Context
This verse is Jesus' climactic response to a theological trap set by the Sadducees, as recorded in Matthew 22:23-28. The Sadducees, a Jewish sect that denied the resurrection, angels, and spirits, posed a hypothetical scenario based on the levirate marriage law (Deuteronomy 25:5). They described a woman who had been married sequentially to seven brothers, asking whose wife she would be in the resurrection. Their intent was to expose what they perceived as the absurdity of resurrection. Jesus first corrects their fundamental error by stating they "do not know the Scriptures or the power of God" (Matthew 22:29), then proceeds to explain the nature of the resurrected state, culminating in this verse. The immediate verses following (Matthew 22:31-32) further reinforce the reality of the resurrection by appealing to God's self-identification as the God of Abraham, Isaac, and Jacob.
Historical & Cultural Context
The Sadducees were a prominent Jewish aristocratic and priestly sect during the Second Temple period, primarily associated with the Temple cult. Unlike the Pharisees, they accepted only the written Torah (the Pentateuch) as authoritative, rejecting the oral law and, crucially, doctrines not explicitly found there, such as the resurrection of the dead, the existence of angels, and the afterlife. Their challenge to Jesus stemmed from their literalistic interpretation of the Torah and their rejection of any concept of a transformed existence beyond earthly life. Levirate marriage was a specific Mosaic law designed to preserve a deceased man's lineage and inheritance within his family by requiring his brother to marry his widow and raise children in the deceased's name. This cultural practice, while central to their argument, was used by the Sadducees to highlight what they saw as an irreconcilable conflict between earthly customs and the concept of resurrection.
Key Themes
This verse is central to several key themes within the broader narrative of Matthew's Gospel and biblical theology. Firstly, it clarifies the nature of the resurrection, emphasizing that eternal life is not merely a continuation of earthly existence but a transformed state, free from the limitations and purposes of our current physical and social structures. Secondly, it addresses the purpose and temporality of earthly institutions, particularly marriage. While marriage is divinely ordained and sacred for this life, Jesus reveals its purpose is fulfilled in the eschatological reality. Thirdly, the phrase "as the angels of God" introduces the theme of angelic existence as a model for the resurrected state, not implying transformation into angels, but highlighting a shared characteristic of non-procreative and non-marital being, dedicated wholly to God. Finally, Jesus' entire response underscores the authority of Scripture and the power of God (Matthew 22:29), rebuking the Sadducees for their theological ignorance and demonstrating His own divine wisdom.
Exposition and Analysis
Key Word Analysis
From ἀνίστημι, meaning "a standing up again." This term denotes a literal rising from death, referring to the bodily resurrection of individuals. In this context, Jesus is affirming the reality of a future bodily existence, directly countering the Sadducees' denial.
From γάμος, meaning "to wed (of either sex)." This word specifically refers to the act of entering into marriage, highlighting the earthly institution of marriage as a covenant between a man and a woman.
From ἐκ and a form of γαμίσκω, meaning "to marry off a daughter." This term refers to the act of giving someone, typically a daughter, in marriage. Its inclusion alongside "marry" emphasizes the comprehensive nature of the statement, covering both sides of the marital transaction.
From (probably derived from ἄγω), meaning "a messenger." This refers to celestial, spiritual beings who serve God. Jesus uses their non-marital, non-procreative nature as an analogy for the resurrected state of humans.
Probably adverb of comparative from ὅς, meaning "which how, i.e. in that manner." This crucial particle indicates a comparison or likeness, not an identity. Resurrected humans will be like angels in a specific aspect (non-marital), not become angels.
Verse Breakdown
"For in the resurrection they neither marry"
This clause directly addresses the Sadducees' premise, stating that the institution of marriage, as understood and practiced on Earth, ceases to exist in the resurrected state. The purpose of marriage—procreation, companionship, and the ordering of society—is tied to the temporal, earthly realm.
"nor are given in marriage"
This reinforces the previous statement by covering both active (marry) and passive (given in marriage) aspects of the marital covenant. It comprehensively declares the termination of marital relations in the afterlife, leaving no ambiguity.
"but are as the angels of God in heaven"
This crucial phrase provides the explanation for the cessation of marriage. It signifies that resurrected humans will share a specific characteristic with angels: their non-procreative and non-marital existence. This does not mean humans become angels, but rather that their glorified state will transcend the need for earthly institutions like marriage, allowing for a direct and unhindered relationship with God, similar to the angels' perpetual worship and service. The location "in heaven" further emphasizes the transformed, divine realm of this existence.
Literary Devices
The primary literary device employed in Matthew 22:30 is Simile. Jesus uses the phrase "as the angels of God" to draw a comparison between the state of resurrected humans and the nature of angels. This is not a statement of identity (humans become angels) but of likeness in a specific characteristic: their non-marital, non-procreative existence. The simile effectively clarifies a complex theological point by referencing a known spiritual reality. Furthermore, there is an element of Contrast at play, as Jesus contrasts the earthly, temporal nature of marriage with the eternal, transformed reality of the resurrection. This contrast highlights the radical difference between our present existence and the future state, challenging the Sadducees' limited, earthbound understanding of God's power and plan.
Theological and Thematic Connections
Matthew 22:30 profoundly shapes our understanding of eschatology and the nature of eternal life. It teaches that the resurrected state is not merely an extension of earthly existence but a transformed reality where the purposes and structures of this world, including marriage, are transcended. Marriage, while a sacred and beautiful institution ordained by God for this life, serves its purpose in a fallen world and points to a greater, eternal reality. In the resurrection, our relationship with God and with one another will be perfected, fulfilling the deepest longings that marriage on Earth only partially satisfies. This verse redirects our focus from the temporal to the eternal, emphasizing that the ultimate fellowship is with God Himself, a communion so complete that earthly relational structures are no longer necessary.
Reflection and Application
This verse offers immense comfort and a reorientation of our earthly priorities. For those who have loved and lost spouses, it assures us that while the specific marital bond as we know it will not continue, the love and fellowship experienced in Christ will be perfected and deepened in ways we cannot yet fully comprehend. It frees us from the anxiety of earthly relationships defining our eternal joy, pointing instead to the ultimate, all-satisfying relationship with God. This truth encourages us to invest in eternal realities, to live with a heavenly perspective, and to understand that our deepest fulfillment comes from our union with Christ, not from any temporary earthly institution, however good. It calls us to live lives of worship and service, reflecting the angelic devotion to God, even now, as we anticipate our full glorification.
Questions for Reflection
FAQ
Does this mean married couples won't know each other in heaven, or that love between spouses ceases?
Jesus' statement in Matthew 22:30 means that the institution of marriage, as a legal and social covenant for procreation and companionship in this earthly life, will not continue in the resurrection. It does not imply that love, recognition, or fellowship between individuals will cease. On the contrary, the Bible suggests that our relationships will be perfected and glorified in heaven. The love we share on Earth, especially within marriage, is a reflection of God's love and will likely be deepened and transformed into a purer, more complete form of fellowship within the broader communion of saints, all centered on Christ. We will know and be known, but without the specific marital bond as we understand it now.
Are we literally going to become angels in heaven?
No, Jesus' phrase "but are as the angels of God in heaven" uses the word "as" (Greek: hōs) to denote a comparison, not an identity. We will not become angels. Instead, we will be like angels in specific characteristics, primarily their non-marital and non-procreative state, and perhaps their direct, unhindered communion with God and perpetual worship. We retain our human identity, but in a glorified, perfected, resurrected body, as described in 1 Corinthians 15.
Christ-Centered Fulfillment
Matthew 22:30, while seemingly focused on the nature of marriage in the afterlife, ultimately points to the glory of Christ and the new creation He inaugurates. Jesus, as the resurrected Lord, embodies the very nature of this transformed existence. His own resurrected body, though physical, was glorified and no longer bound by earthly limitations, appearing and disappearing at will (Luke 24:31) and transcending the need for food in the same way (Luke 24:42-43). The cessation of marriage in the resurrection points to the ultimate "marriage" – the spiritual union of Christ and His Church (Ephesians 5:31-32; Revelation 19:7-9). All earthly relationships, including marriage, are but shadows pointing to the perfect, eternal communion believers will share with Christ in the new heavens and new earth. In Him, all the deepest longings for intimacy, companionship, and belonging are fully and eternally satisfied, rendering the temporal institution of marriage obsolete in the face of the ultimate, divine union.