Luke 20:29

There were two heresies among the Jews, one of the Pharisees, who boasted in the righteousness of their traditions, and hence they were called by the people, “separated;” the other of the Sadducees, whose name signified “righteous,” claiming to themselves that which they were not. When the former went away, the latter came to tempt Him.

The heresy of the Sadducees not only denies the resurrection of the dead, but also believes the soul to die with the body. Watching then to entrap our Savior in His words, they proposed a question just at the time when they observed Him teaching His disciples concerning the resurrection; as it follows, And they asked him, saying, Master, Moses wrote to us, If a brother, &c.

According to the letter of the law, a woman is compelled to marry, however unwilling, in order that a brother may raise up seed to his brother who is dead. The letter therefore kills, but the Spirit is the master of charity.

Now the Sadducees resting upon a weak foundation, did not believe in the doctrine of the resurrection. For imagining the future life in the resurrection to be carnal, they were justly misled, and hence reviling the doctrine of the resurrection as a thing impossible they invent the story, There were seven brothers, &c.

They devise this story in order to convict those of folly, who assert the resurrection of the dead. Hence they object a base fable, that they may deny the truth of the resurrection.

Mystically, this woman is the synagogue, which had seven husbands, as it is said to the Samaritan, You had five husbands, because the Samaritan follows only the five books of Moses, the synagogue for the most part seven. And from none of them has she received the seed of a hereditary offspring, and so can have no part with her husbands in the resurrection, because she perverts the spiritual meaning of the precept into a carnal. For not any carnal brother is pointed at, who should raise seed to his deceased brother, but that brother who from the dead people of the Jews should claim to himself for wife the wisdom of the divine worship, and from it should raise up seed in the Apostles, who being left as it were unformed in the womb of the synagogue, have according to the election of grace been thought worthy to be preserved by the admixture of a new seed.

Or these seven brothers answer to the reprobate, who throughout the whole life of the world which revolves in seven days, are fruitless in good works, and these being carried away by death one after another, at length the course of the evil world, as the barren woman, itself also passes away.

But our Lord shows that in the resurrection there will be no fleshly conversation, thereby overthrowing their doctrine together with its slender foundation; as it follows, And Jesus said to them, The children of this world marry, &c.

For marriages are for the sake of children, children for succession, succession because of death. Where then there is no death, there are no marriages; and hence it follows, But they which shall be accounted worthy, &c.

Which must not be taken as if only they who are worthy were either to rise again or be without marriage, but all sinners also shall rise again, and abide without marriage in that new world. But our Lord wished to mention only the elect, that He might incite the minds of His hearers to search into the glory of the resurrection.

As our discourse is made up and completed by departing and succeeding syllables, so also men themselves whose faculty discourse is by departure and succession make up and complete the order of this world, which is built up with the mere temporal beauty of things. But in the future life, seeing that the Word which we shall enjoy is formed by no departure and succession of syllables, but all things which it has it has everlastingly and at once, so those who partake of it, to whom it alone will be life shall neither depart by death, nor succeed by birth, even as it now is with the angels; as it follows, For they are equal to the angels.

For as the multitude of the angels is indeed very great, yet they are not propagated by generation, but have their being from creation, so also to those who rise again, there is no more necessity for marriage; as it follows, And are the children of God.

As if He said, Because it is God who works in the resurrection, rightly are they called the sons of God, who are regenerated by the resurrection. For there is nothing carnal seen in the regeneration of them that rise again, there is neither coming together, nor the womb, nor birth.

Or they are equal to the angels, and the children of God, because made new by the glory of the resurrection, with no fear of death, with no spot of corruption, with no quality of an earthly condition, they rejoice in the perpetual beholding of God’s presence.

But because the Lord says in Matthew, which is here omitted, You do err, not knowing the Scriptures, ask the question, where is it so written, They shall neither marry, nor be given in marriage? for as I conceive there is no such thing to be found either in the Old or New Testament, but the whole of their error had crept in from the reading of the Scriptures without understanding; for it is said in Esaias, My elect shall not have children for a curse. Whence they suppose that the like will happen in the resurrection. But Paul interpreting all these blessings as spiritual, knowing them not to be carnal, says to the Ephesians, You have blessed us in all spiritual blessings.

Or to the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also showed at the bush, as the Lord said, I am the God of Abraham, the God of Isaac, and the God of Jacob. As if he said, If the patriarchs have once returned to nothing so as not to live with God in the hope of a resurrection, He would not have said, I am, but, I was, for we are accustomed to speak of things dead and gone thus, I was the Lord or Master of such a thing; but now that He said, I am, He shows that He is the God and Lord of the living. This is what follows, But he its not a God of the dead, but of the living: for all live unto him. For though they have departed from life, yet live they with Him in the hope of a resurrection.

Or He says this, that after having proved that the souls abide after death, (which the Sadducees denied,) He might next introduce the resurrection also of the bodies, which together with the souls have done good or evil. But that is a true life which the just live to God, even though they are dead in the body. Now to prove the truth of the resurrection, He might have brought much more obvious examples from the Prophets, but the Sadducees received only the five books of Moses, rejecting the oracles of the Prophets.

As the saints claim as their own the common Lord of the world, not as derogating from His dominion, but testifying their affection after the manner of lovers, who do not brook to love with many, but desire to express a certain peculiar and especial attachment; so likewise does God call Himself especially the God of these, not thereby narrowing but enlarging His dominion; for it is not so much the multitude of His subjects that manifests His power, as the virtue of His servants. Therefore He does not so delight in the name of the God of heaven and earth, as in that of in God of Abraham, Isaac, and Jacob. Now among men servants are thus denominated by, their masters; for we say, ‘The steward of such a man’, but on the contrary God is called the God of Abraham.

But when the Sadducees were silenced, the Scribes commend Jesus, for they were opposed to them, saying to Him, Master, you have well said.

And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is a hard thing to keep it at rest.

Christ knew “the baptism of John, whence it was.” Then why did He ask them, as if He knew not? He knew that the Pharisees would not give Him an answer; then why did He ask in vain? Was it that He might judge them out of their own mouth, or their own heart? Suppose you refer these points to an excuse of the Creator, or to His comparison with Christ; then consider what would have happened if the Pharisees had replied to His question. Suppose their answer to have been, that John’s baptism was “of men,” they would have been immediately stoned to death. Some Marcion, in rivalry to Marcion, would have stood up and said: O most excellent God; how different are his ways from the Creator’s! Knowing that men would rush down headlong over it, He placed them actually on the very precipice. For thus do men treat of the Creator respecting His law of the tree. …

Let us now see whether (the Lord) has not imparted greater strength to our doctrine in breaking down the subtle cavil of the Sadducees. Their great object, I take it, was to do away altogether with the resurrection, for the Sadducees in fact did not admit any salvation either for the soul or the flesh; and therefore, taking the strongest case they could for impairing the credibility of the resurrection, they adapted an argument from it in support of the question which they started. Their specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored. Now, let the purport both of the question and the answer be kept steadily in view, and the discussion is settled at once. …

The precept, therefore, which I give you is, that, with all the constancy you may, you do, after our departure, renounce nuptials; not that you will on that score confer any benefit on me, except in that you will profit yourself. But to Christians, after their departure from the world, no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels. Therefore no solicitude arising from carnal jealousy will, in the day of the resurrection, even in the case of her whom they chose to represent as having been married to seven brothers successively, wound any one of her so many husbands; nor is any (husband) awaiting her to put her to confusion. The question raised by the Sadducees has yielded to the Lord’s sentence. …

140. Matthew then continues in these terms: “Then went the Pharisees, and took counsel how they might entangle Him in His talk. And they send out unto Him their disciples, with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man; for thou regardest not the person of men: tell us therefore, What thinkest thou? Is it lawful to give tribute to Cæsar, or not?” and so on, down to the words, “And when the multitude heard this, they were astonished at His doctrine.” Mark and Luke give a similar account of these two replies made by the Lord, namely, the one on the subject of the coin, which was prompted by the question as to the duty of giving tribute to Cæsar; and the other on the subject of the resurrection, which was suggested by the case of the woman who had married the seven brothers in succession. …