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“Jesus Debates the Sadducees on the Resurrection”· Matthew 22:23–33
Translation
American Standard Version
And when the multitudes heard it, they were astonished at his teaching.
World English Bible Messianic
When the multitudes heard it, they were astonished at his teaching.
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Historical interpretation
Seven Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
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 when the multitudes heard this, they were astonished at His doctrine." Yet not even here the Sadducees; but these go away defeated, while the impartial multitude reap the benefit.
(Vers. 31 seqq.) But concerning the resurrection of the dead, have you not read what was spoken by God, saying to you: I am the God of Abraham, the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living. And when the crowds heard this, they were amazed at his teaching. To prove the truth of the resurrection, he could have used many other more obvious examples, among which is: The dead will be raised up, and those who are in the graves will rise again (Isaiah 26:19). And in another place: Many of those who sleep in the dust of the earth shall awake: some unto everlasting life, and others unto shame and everlasting contempt (Dan. XII, 2). Therefore, it is asked what the Lord intended by this testimony, which seems ambiguous or not sufficiently related to the truth of the resurrection: I am the God of Abraham, and the God of Isaac, and the God of Jacob; and as if having proclaimed this, he proved what he wanted by immediately adding: God is not the God of the dead, but of the living. Those who also surrounded the turmoil, knowing the mystery, were amazed at his teaching and answers. We have already said above that the Sadducees, confessing neither angel, nor spirit, nor resurrection of bodies, also preached the destruction of souls. These accepted only the five books of Moses, rejecting the prophecies of the prophets. Therefore, it was foolish to present testimonies whose authority they did not follow. Furthermore, in order to prove the eternal nature of souls, he presents the example of Moses: 'I am the God of Abraham, and the God of Isaac, and the God of Jacob' (Exodus 3:6). And immediately he deduces: 'God is not the God of the dead, but of the living,' so that when he has proven that souls continue to exist after death (for it could not be that God would be their God if they did not exist at all), the resurrection of the bodies, which have carried out good or evil deeds along with the souls, would consequently be introduced. In the final part of the first Epistle to the Corinthians, the apostle Paul expands on this topic more fully (1 Cor. XV).
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...
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 22:33 powerfully encapsulates the profound impact of Jesus' teaching on the gathered crowds in Jerusalem, particularly following His brilliant and unassailable refutation of the Sadducees' challenge regarding the resurrection. The verse highlights the overwhelming astonishment of the multitude at the divine authority and wisdom embedded within Jesus' "doctrine," underscoring His unique position as a teacher unlike any other.
Context
Literary Context
This verse is situated within a series of confrontational dialogues between Jesus and various Jewish religious leaders in Jerusalem during the final week before His crucifixion. Prior to this, the Pharisees attempted to trap Jesus with a question about paying taxes to Caesar (Matthew 22:15-22). Immediately preceding Matthew 22:33, the Sadducees, who denied the resurrection, angels, and spirits, presented a hypothetical scenario about a woman married to seven brothers, aiming to discredit the concept of resurrection (Matthew 22:23-28). Jesus' response was a masterful exposition of Scripture, directly quoting from the Pentateuch (which the Sadducees accepted as authoritative) to prove the reality of the resurrection, culminating in His declaration that God "is not the God of the dead, but of the living" (Matthew 22:31-32). The "this" that the multitude heard refers specifically to this decisive argument that silenced His opponents.
Historical & Cultural Context
The setting is likely the Temple courts in Jerusalem, a public space where rabbinic debates and teachings frequently occurred. The Sadducees were an aristocratic Jewish sect, primarily priests, who held political power and adhered strictly to the written Torah (Pentateuch) while rejecting oral traditions and beliefs not explicitly stated there, such as the resurrection of the dead. Their attempt to trap Jesus was not merely academic but a challenge to His authority and a defense of their theological position against the popular belief in resurrection (held by the Pharisees and common people). The "multitude" (Greek: ochlos) refers to the common people, who were often swayed by powerful teaching and were accustomed to listening to religious debates. Their astonishment indicates that Jesus' teaching transcended the typical rabbinic interpretations they were used to, demonstrating a divine insight and authority that was truly unprecedented.
Key Themes
Matthew 22:33 contributes to several overarching themes in the Gospel of Matthew. Firstly, it powerfully underscores the Divine Authority of Jesus. Unlike the scribes and Pharisees who taught based on tradition and interpretation, Jesus taught with an inherent authority that captivated and astonished His listeners, as noted earlier in Matthew's Gospel after the Sermon on the Mount (Matthew 7:28-29). His "doctrine" was not mere human wisdom but divine revelation. Secondly, the verse highlights the Triumph of Divine Truth over Human Error. Jesus' unassailable logic, rooted in God's Word, exposed the flawed reasoning of the Sadducees, demonstrating that God's truth always prevails against human skepticism and theological error. Finally, the Astonishment and Awe motif is a recurring theme throughout the Gospels in response to Jesus' miracles, parables, and authoritative teaching, serving to validate His identity and mission. The crowd's reaction here mirrors similar responses to His power and wisdom, such as when He healed the paralytic (Matthew 9:8).
Exposition and Analysis
Key Word Analysis
From a derivative meaning "a vehicle," implying a throng or crowd as if "borne along." It refers to a large gathering of people, often the common populace or rabble, distinct from the religious elite. In this context, it emphasizes that Jesus' profound teaching resonated not just with His disciples but with the general public who witnessed His debate.
From ek (out of) and plēssō (to strike), meaning "to strike with astonishment." This word denotes a profound shock, amazement, or being utterly dumbfounded. It suggests that Jesus' teaching went far beyond their expectations, striking them with a sense of wonder and awe, indicating a supernatural quality to His words.
From didáskō (to teach), referring to instruction, teaching, or a body of precepts. It encompasses both the act of teaching and the content of what is taught. Here, it refers to the substance and manner of Jesus' authoritative instruction, which was perceived as uniquely powerful and insightful compared to the teachings of contemporary religious leaders.
Verse Breakdown
"And when the multitude heard [this],"
This clause establishes the immediate audience and their engagement. The "this" refers directly to Jesus' preceding argument with the Sadducees, where He definitively proved the resurrection from the very Scriptures they claimed to uphold. The multitude, comprised of common people, were attentive witnesses to this theological masterclass.
"they were astonished at his doctrine."
This is the core reaction and observation. The word "astonished" (ekplḗssō) conveys a powerful, almost overwhelming sense of awe and wonder. It signifies that Jesus' teaching (didachḗ)—its content, its clarity, its authority, and its ability to silence formidable opponents—was profoundly impactful and unlike anything they had ever encountered. Their astonishment was a testament to the divine wisdom emanating from Jesus.
Literary Devices
Matthew 22:33 employs several literary devices to convey its meaning and impact. Emphasis is placed on "his doctrine," highlighting the unique and authoritative nature of Jesus' teaching as the source of the crowd's astonishment. This contrasts sharply with the teachings of the scribes and Pharisees, which were often seen as derivative or lacking inherent power. Hyperbole might be implied in the depth of the crowd's astonishment; while literally astonished, the term ekplēssō suggests an extreme, almost overwhelming reaction, underscoring the extraordinary nature of Jesus' wisdom. Furthermore, there is a clear Contrast between the Sadducees' flawed, human-centric reasoning and Jesus' divinely inspired, irrefutable truth. The crowd's reaction serves as a narrative device to validate Jesus' authority and wisdom in the face of His opponents' attempts to discredit Him.
Theological and Thematic Connections
The astonishment of the multitude at Jesus' doctrine underscores the profound truth that divine wisdom transcends human understanding and religious tradition. Jesus' teaching was not merely intellectual discourse but a revelation of God's very nature and plan, carrying inherent authority that resonated deeply with those who heard it. This moment highlights the power of God's Word, spoken through His Son, to silence opposition, illuminate truth, and evoke a response of awe and wonder from humanity. It affirms Jesus as the ultimate teacher, whose words possess life-giving power and eternal significance.
Reflection and Application
Matthew 22:33 serves as a timeless reminder of the transformative power of Jesus' words. Just as the multitude was astonished by His doctrine, so too should we approach His teachings with reverence, awe, and a deep desire for understanding. In a world saturated with opinions and conflicting ideologies, Jesus' doctrine stands as the unwavering standard of truth, offering clarity, wisdom, and eternal life. Our spiritual growth is directly linked to our engagement with His words, allowing them to challenge our assumptions, refine our character, and guide our actions. This verse calls us to move beyond superficial listening to a profound encounter with the living Word, allowing His truth to astonish, humble, and ultimately transform us.
Questions for Reflection
FAQ
Why were the Sadducees unable to refute Jesus' teaching on the resurrection?
The Sadducees were unable to refute Jesus' teaching because He based His argument on the very Scriptures they held as authoritative—the Pentateuch (Torah). They denied the resurrection because they believed it was not explicitly taught in the Torah, and they rejected later Jewish traditions that affirmed it. Jesus, however, masterfully used the passage in Exodus 3:6, where God identifies Himself to Moses as "the God of Abraham, the God of Isaac, and the God of Jacob." Jesus argued that God is the God of the living, not the dead, implying that Abraham, Isaac, and Jacob must still be alive for God to be their God. This irrefutable logic, drawn from their own accepted Scripture, exposed the flaw in their theology and silenced them, demonstrating Jesus' unparalleled understanding of God's Word and His divine wisdom.
Christ-Centered Fulfillment
Matthew 22:33, with the multitude's astonishment at Jesus' "doctrine," points directly to Jesus as the ultimate revelation of God and the embodiment of divine wisdom. His teaching was not merely human instruction but the very Word of God made flesh, fulfilling the prophetic expectation of a prophet like Moses (Deuteronomy 18:18). The profound impact of His words, which silenced His opponents and astonished the crowds, prefigures His role as the Lamb of God whose sacrifice would bring ultimate salvation, and the King whose words establish an eternal kingdom. As the Logos, the Word of God incarnate (John 1:1), Jesus' doctrine is not just a set of precepts but a living, active force, sharper than any two-edged sword (Hebrews 4:12). His teaching leads to eternal life (John 6:68), offering grace and truth that far surpass any human wisdom or religious tradition. Thus, the astonishment of the multitude is a foreshadowing of the world's eventual recognition of Jesus as Lord, whose every word carries the weight of divine authority and offers the path to redemption.