Jesus corrects the Sadducees’ question about a woman married multiple times, teaches that marriage will not continue in heaven, and affirms the truth of resurrection by referencing God’s eternal relationship to the patriarchs.
Mark 12:18-27Mark 12:18-27 commentary reports that Some Sadducees (who say that there is no resurrection) came to Jesus, and began questioning Him, saying (v. 18). The Sadducees were a Jewish sect active during the Second Temple period, roughly from the second century BC through the first century AD. They wielded significant influence within the priesthood at the Jerusalem Temple in Judea, a province under Roman rule. One of their defining theological stances was the denial of the resurrection of the dead, making them stark opponents of the Pharisees on this topic (Acts 23:8Acts 23:8 commentary). Here they approach Jesus to challenge His teachings regarding life after death.
They begin their dialog by saying Teacher, Moses wrote for us that IF A MAN’S BROTHER DIES and leaves behind a wife AND LEAVES NO CHILD, HIS BROTHER SHOULD MARRY THE WIFE AND RAISE UP CHILDREN TO HIS BROTHER (v. 19). Here the Sadducees quote from the Law of Moses, referring to the practice of levirate marriage (Deuteronomy 25:5-6Deuteronomy 25:5-6 commentary). Moses, who likely lived around 1526 BC to 1406 BC, led the Israelites out of Egypt and wrote these instructions as part of God’s covenantal law for Israel. The purpose of this teaching was to provide for Israelite widows and preserve a family line, ensuring land inheritance and societal support within Israel’s tribal structure.
By bringing up this Mosaic command, they hope to create a theoretical scenario that they believe will expose what they consider the implausibility of the resurrection. Their approach is to use a meticulously contrived example to corner Jesus into admitting that the resurrection, as they see it, leads to absurd complications under the law.
Continuing they say, There were seven brothers; and the first took a wife, and died leaving no children. The second one married her, and died leaving behind no children; and the third likewise; and so all seven left no children. Last of all the woman died also (v. 20-22). In this hypothetical situation, each brother in turn marries the same woman, following the levirate marriage instruction. One by one, every brother dies, leaving the woman childless. Finally, the woman herself dies, concluding the series of tragic events.
This progression is extreme—seven successive marriages, all ending without children. The Sadducees likely use so many brothers to emphasize the complexity of their question. They wish to frame the resurrection as strange or illogical within the confines of marriage and inheritance laws.
Finally they ask Jesus, In the resurrection, when they rise again, which one’s wife will she be? For all seven had married her (v. 23). Here is the heart of their question. Since they do not believe in the resurrection, the Sadducees present this scenario as a way to ridicule it. They assume that if there truly were a resurrection, earthly marriage bonds would continue in the exact same manner. Their misunderstanding lies in assuming that life in the age to come would mirror every detail of earthly life.
The Sadducees are testing Jesus’ teaching, expecting Him to struggle with the logic of multiple marriages in the afterlife. They hope that Jesus’ answer will either contradict the established Law of Moses or appear incoherent, thus undermining His authority among the people.
Then Jesus said to them, Is this not the reason you are mistaken, that you do not understand the Scriptures or the power of God? (v. 24). Jesus confronts their erroneous assumption directly. He clarifies that the origin of their mistake is twofold: they do not grasp the true meaning of Scripture, and they fail to comprehend God’s sovereign, mighty power to accomplish resurrection.
By referencing their misunderstanding of Scripture, Jesus indicates that a fuller reading of God’s revealed word points clearly to the reality of resurrection. He also highlights God’s limitless authority, capable of bringing the dead to life in a manner that transcends human parallels, including marriage customs.
Jesus now addresses the Sadducees’ assumption directly: For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven (v. 25). In the resurrected life, the institution of marriage does not function as it does on earth. Rather than continuing earthly marital bonds, resurrected believers share a new existence similar to the angels. Angels serve God eternally in heaven, unhindered by the earthly concerns of procreation or marital structures.
This revelation indicates that the future resurrection is not merely an extension of the present life; it is a transformed state. Jesus’ answer shows that God’s plan for human existence after death is entirely different, negating the forced logic the Sadducees are attempting to apply.
Next Jesus references Exodus 3:6Exodus 3:6 commentary, commentary where God speaks to Moses from the burning bush. But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB? (v. 26). In that conversation, God uses a present-tense expression of His relationship with Abraham (who lived around 2166 BC to 1991 BC), Isaac (roughly 2066 BC to 1886 BC), and Jacob (about 2006 BC to 1859 BC). Though these patriarchs had physically died long before Moses, God declares that He remains their God.
By choosing this text, Jesus shows that the Torah itself supports the resurrection. God’s statement implies that Abraham, Isaac, and Jacob continue in a living relationship with Him, existing beyond their earthly lifespans. Thus, to deny the resurrection is to deny this ongoing relationship.
Jesus concludes with a bold and unequivocal statement. He is not the God of the dead, but of the living; you are greatly mistaken (v. 27). The nature of God’s eternal covenant means He remains the God of those who have physically died, implying that their spirits live on awaiting bodily resurrection. His rebuke to the Sadducees is firm: to disregard this truth is to embrace deep error.
This conversation underscores the importance of understanding both Scripture and the reality that God’s power extends beyond human limitations. It affirms the hope of resurrection in the face of earthly death, ensuring that God’s promise to His people endures and is fulfilled in His perfect plan.
Jesus decisively demonstrates that the resurrection is a theological certainty, rooted in the very words God spoke to Moses, assuring believers of the promise of eternal life in His presence.
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Mark 12:18-27 meaning
Mark 12:18-27Mark 12:18-27 commentary reports that Some Sadducees (who say that there is no resurrection) came to Jesus, and began questioning Him, saying (v. 18). The Sadducees were a Jewish sect active during the Second Temple period, roughly from the second century BC through the first century AD. They wielded significant influence within the priesthood at the Jerusalem Temple in Judea, a province under Roman rule. One of their defining theological stances was the denial of the resurrection of the dead, making them stark opponents of the Pharisees on this topic (Acts 23:8Acts 23:8 commentary). Here they approach Jesus to challenge His teachings regarding life after death.
They begin their dialog by saying Teacher, Moses wrote for us that IF A MAN’S BROTHER DIES and leaves behind a wife AND LEAVES NO CHILD, HIS BROTHER SHOULD MARRY THE WIFE AND RAISE UP CHILDREN TO HIS BROTHER (v. 19). Here the Sadducees quote from the Law of Moses, referring to the practice of levirate marriage (Deuteronomy 25:5-6Deuteronomy 25:5-6 commentary). Moses, who likely lived around 1526 BC to 1406 BC, led the Israelites out of Egypt and wrote these instructions as part of God’s covenantal law for Israel. The purpose of this teaching was to provide for Israelite widows and preserve a family line, ensuring land inheritance and societal support within Israel’s tribal structure.
By bringing up this Mosaic command, they hope to create a theoretical scenario that they believe will expose what they consider the implausibility of the resurrection. Their approach is to use a meticulously contrived example to corner Jesus into admitting that the resurrection, as they see it, leads to absurd complications under the law.
Continuing they say, There were seven brothers; and the first took a wife, and died leaving no children. The second one married her, and died leaving behind no children; and the third likewise; and so all seven left no children. Last of all the woman died also (v. 20-22). In this hypothetical situation, each brother in turn marries the same woman, following the levirate marriage instruction. One by one, every brother dies, leaving the woman childless. Finally, the woman herself dies, concluding the series of tragic events.
This progression is extreme—seven successive marriages, all ending without children. The Sadducees likely use so many brothers to emphasize the complexity of their question. They wish to frame the resurrection as strange or illogical within the confines of marriage and inheritance laws.
Finally they ask Jesus, In the resurrection, when they rise again, which one’s wife will she be? For all seven had married her (v. 23). Here is the heart of their question. Since they do not believe in the resurrection, the Sadducees present this scenario as a way to ridicule it. They assume that if there truly were a resurrection, earthly marriage bonds would continue in the exact same manner. Their misunderstanding lies in assuming that life in the age to come would mirror every detail of earthly life.
The Sadducees are testing Jesus’ teaching, expecting Him to struggle with the logic of multiple marriages in the afterlife. They hope that Jesus’ answer will either contradict the established Law of Moses or appear incoherent, thus undermining His authority among the people.
Then Jesus said to them, Is this not the reason you are mistaken, that you do not understand the Scriptures or the power of God? (v. 24). Jesus confronts their erroneous assumption directly. He clarifies that the origin of their mistake is twofold: they do not grasp the true meaning of Scripture, and they fail to comprehend God’s sovereign, mighty power to accomplish resurrection.
By referencing their misunderstanding of Scripture, Jesus indicates that a fuller reading of God’s revealed word points clearly to the reality of resurrection. He also highlights God’s limitless authority, capable of bringing the dead to life in a manner that transcends human parallels, including marriage customs.
Jesus now addresses the Sadducees’ assumption directly: For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven (v. 25). In the resurrected life, the institution of marriage does not function as it does on earth. Rather than continuing earthly marital bonds, resurrected believers share a new existence similar to the angels. Angels serve God eternally in heaven, unhindered by the earthly concerns of procreation or marital structures.
This revelation indicates that the future resurrection is not merely an extension of the present life; it is a transformed state. Jesus’ answer shows that God’s plan for human existence after death is entirely different, negating the forced logic the Sadducees are attempting to apply.
Next Jesus references Exodus 3:6Exodus 3:6 commentary, commentary where God speaks to Moses from the burning bush. But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, I AM THE GOD OF ABRAHAM, AND THE GOD OF ISAAC, AND THE GOD OF JACOB? (v. 26). In that conversation, God uses a present-tense expression of His relationship with Abraham (who lived around 2166 BC to 1991 BC), Isaac (roughly 2066 BC to 1886 BC), and Jacob (about 2006 BC to 1859 BC). Though these patriarchs had physically died long before Moses, God declares that He remains their God.
By choosing this text, Jesus shows that the Torah itself supports the resurrection. God’s statement implies that Abraham, Isaac, and Jacob continue in a living relationship with Him, existing beyond their earthly lifespans. Thus, to deny the resurrection is to deny this ongoing relationship.
Jesus concludes with a bold and unequivocal statement. He is not the God of the dead, but of the living; you are greatly mistaken (v. 27). The nature of God’s eternal covenant means He remains the God of those who have physically died, implying that their spirits live on awaiting bodily resurrection. His rebuke to the Sadducees is firm: to disregard this truth is to embrace deep error.
This conversation underscores the importance of understanding both Scripture and the reality that God’s power extends beyond human limitations. It affirms the hope of resurrection in the face of earthly death, ensuring that God’s promise to His people endures and is fulfilled in His perfect plan.
Jesus decisively demonstrates that the resurrection is a theological certainty, rooted in the very words God spoke to Moses, assuring believers of the promise of eternal life in His presence.