The Sadducees Ask About the Resurrection
18 And Sadducees came to him, who say that there is no resurrection. And they asked him a question, saying,
John Gill
And Sadducees came to him—The same day, immediately after he had silenced the Pharisees and Herodians: these were a set of men distinct from the former, in some of their sentiments, especially in their religions ones, and particularly in the following:
Who say that there is no resurrection—Of the dead, in a literal sense, either general or particular (see Gill on Mat 22:33);
And they asked him a question, saying—As in the next verse.
1 And as they were speaking to the people, the priests and the captain of the temple and the Sadducees came upon them,
John Gill
And as they were speaking to the people—For though only mention is made of Peter’s preaching in the preceding chapter, yet doubtless John preached as well as he; either in turn, or to a part of the people at some distance: and this shows their diligence, faithfulness, and integrity, in the ministration of the word; and it is recorded to their honour, that whilst they were about their master’s business, and discharging the duty of their office,
The priests and the captain of the temple and the Sadducees came upon them—By agreement, with great violence, and at unawares: the “priests” might be those who kept the watch in the temple; for
“in three places the priests kept watch, in the house of the sanctuary; in the house of Abtines, in the house of Nitsots, and in the house of Moked, and the Levites in one and twenty places.”
And it now being evening, they might be about to take their stands; “and the captain of the temple” might be he, whom they call, “the man of the mountain of the house”; who was, a ruler, or governor, and, a president over all the wards; he is sometimes called, “the head of the ward”; and of him it is said,
“the man of the mountain of the house goes his round through every ward, with burning torches before him; and every ward that does not stand (is not on his feet), the man of the mountain of the house, says to him, peace be to you; and if he observes that he is asleep, he strikes him with his staff, and he has power to burn his garments.”
The Vulgate Latin and the Oriental versions read in the plural number (see Gill on Luk 22:4, 52). The Sadducees were a sect among the Jews, that denied the resurrection of the dead; of their rise, name, and tenets (see Gill on Mat 3:7).
2 greatly annoyed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. ACT 4:1-2
John Gill
Greatly annoyed because they were teaching the people—Any doctrine, and especially that which follows, and which particularly gave uneasiness to the Sadducees, they were exceedingly distressed by it; it pained them to the very heart, and they were filled with wrath and indignation:
And proclaiming in Jesus the resurrection of the dead—They not only preached the doctrine of the resurrection of the dead in general, but gave an instance and proof of it in the resurrection of Christ, affirming that he was risen from the dead; and they also preached up the resurrection of the dead in his name, and asserted, that he would be the author of it, and it would be erected by his power: so that their doctrine was equally disagreeable to the Pharisees and Sadducees; to the Sadducees, who denied that there was, or would be any resurrection of the dead; and to the Pharisees, who though they believed it, yet were highly offended that it should be said, that Jesus was risen from the dead; and that the general resurrection of the dead should be attributed to him.
19 “Teacher, Moses wrote for us that if a man’s brother dies and leaves a wife, but leaves no child, the man must take the widow and raise up offspring for his brother.
John Gill
Teacher, Moses wrote for us—Has left in writing for us the following precept to observe; for they acknowledged the writings of Moses, and indeed all the Scriptures of the Old Testament; adhering to the literal sense of them, and rejecting the traditional interpretation of them by the Rabbins:
If a man’s brother dies and leaves no child, the man must take the widow and raise up offspring for his brother—Which is the sense of the law in Deu 25:5 (see Gill on Mat 22:24).
Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.” GEN 38:8
Rashi
And raise up offspring—The son will be called by the name of him who is dead.
20 There were seven brothers; the first took a wife, and when he died left no offspring.
John Gill
There were seven brothers—In a certain family, at a certain place; perhaps at Jerusalem, who were brothers by the father’s side; for such only were reckoned so, and such only did this law oblige:
The first took a wife, and when he died left no offspring—No child: hence it is clear that the ancient Jews used the word offspring, of a single person, as these Sadducees did; though modern ones deny such an use of it in our present controversies with them about the sense of (Gen 3:15; 22:18); (see Gill on Mat 22:25).
21 And the second took her, and died, leaving no offspring. And the third likewise.
22 And the seven left no offspring. Last of all the woman also died.
John Gill
And the seventh left no offspring—All, the seven brothers married her, one after another, and neither of them had any children by her:
And last of all the woman also died—After all the seven brothers, to whom she had been married.
23 In the resurrection, when they rise again, whose wife will she be? For the seven had her as wife.”
24 Jesus said to them, “Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God?
John Gill
Jesus said to them—Which they thought he was not able to do, but would have been silenced at once by them, as many of their antagonists had been:
Is this not the reason you are wrong, because you know neither the Scriptures nor the power of God? What is expressed in Matthew affirmatively, is here put by way of interrogation, which, with the Jews, was a more vehement way of affirming (See Gill on Mat 22:29).
Is anything too hard for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son. GEN 18:14
Rashi
Is . . . too hard—As the Targum takes it: is anything too hard—far distant and apart from me that I cannot do as I would wish?
At the appointed time—At that time that was appointed, that I fixed for you yesterday when I said (17:21), “at this time next year.”
But Jesus answered them, “You are wrong, because you know neither the Scriptures nor the power of God.” MAT 22:29
25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven.
John Gill
For when they rise from the dead—These seven brothers, and the woman; and so any, and every other:
They neither marry nor are given marriage—There will be no such natural relation subsisting, nor any need of any:
But are like angels in heaven—(See Gill on Mat 22:30).
For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. MAT 22:30
26 And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’?
John Gill
And as for the dead being raised—For the proof of the doctrine of the resurrection of the dead,
Have you not read in the book of Moses—That is, in the law of Moses; for though it was divided into five parts, it was but one book; just as the Psalms are called the Book of Psalms (Act 1:20), and the prophets, the book of the prophets (Act 7:42). The book of Exodus is particularly intended; for the passage referred to is in Exo 3:6,
In the passage about the bush, how God spoke to him—Or “out of the bush,” as the Syriac and Persic versions read;
Saying, “I am the God of Abraham, and the God of Isaac, and the God of Jacob”? (See Gill on Mat 22:31-32).
7 And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you.
Rashi
And I will establish my covenant—And what is this covenant? To be God to you.
Yevamot 64a:2
Abba Hanan said in the name of Rabbi Eliezer: A man who does not engage in procreation is liable to death, as it is stated with regard to the sons of Aaron: “But Nadab and Abihu died . . . and they had no children” (Num 3:4). This indicates that if they would have had children they would not have died. Others say: He causes the divine presence to depart from the Jewish people, as it is stated: “To be God to you and to your offspring after you” (Gen 17:7). When your offspring is after you, i.e., when you have children, the divine presence rests upon the Jewish people, but if your offspring is not after you, upon whom can the divine presence rest? Upon wood and stones?
8 And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God. GEN 17:7-8
31 And as for the resurrection of the dead, have you not read what was said to you by God:
32 “I am the God of Abraham, and the God of Isaac, and the God of Jacob”? He is not God of the dead, but of the living. MAT 22:31-32
27 He is not God of the dead, but of the living. You are quite wrong.”
John Gill
He is not God of the dead—This is our Lord’s reasoning upon the passage; showing from hence, that since God is God of these persons, they must be now alive in their souls, for God is not God of the dead; and that their bodies must rise again, or he will not be God of their whole persons;
But of the living—The word “God,” in this clause, is retained in the Persic and Ethiopic versions, but omitted in the Vulgate Latin, Syriac, and Arabic versions (see Gill on Mat 22:32);
You are quite wrong—Signifying, that it was not a slight mistake, an error of small importance, but a very great one; inasmuch as it was contrary to the Scriptures, and derogated from the power of God, and destroyed that covenant interest, which God has in his people, and particularly in the principal men of their nation, who were the fathers and founders of them.
Cease to hear instruction, my son,
and you will stray from the words of knowledge. PRO 19:27
Rashi
Cease to stray—Heb. לשגות, like מלשגות, from straying. Likewise (Num 9:13): “and refrains (וחדל) from performing (לעשות) the Passover service.” Also (Gen 41:49): “they ceased to measure it (לספר).”
Cease to stray, my son, etc.—This is an elliptical verse, and this is its explanation: Cease to stray, my son, from the words of knowledge in order to hear discipline.
as it is written, “I have made you the father of many nations”—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. ROM 4:17