Luke 20:27-38
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Introduction:
Introduction:
We are a people who share a view of God and Jesus.
We are a people who share a view of history.
We are a people who share a view of the future.
Jesus has just silenced the first attempt to get him to make a mistake and give grounds for his arrest.
Now, the Sadducees will take their turn.
Luke Introduces the Sadducees
Luke Introduces the Sadducees
Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ [ἀντιλέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν
Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ [ἀντιλέγοντες ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτὸν
We know quite a bit about the Sadducees, but not as much as about the Pharisees.
The Works of Josephus: New Updated Edition Chapter 1: How Cyrenius Was Sent by Caesar to Make a Taxation of Syria and Judea; and How Coponius Was Sent to Be Procurator of Judea; Concerning Judas of Galilee, and concerning the Sects that Were among the Jews
4. (16) But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of anything besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent; (17) but this doctrine is received but by a few, yet by those still of the greatest dignity; but they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them.
They Pose a Question to Jesus:
They Pose a Question to Jesus:
λέγοντες· Διδάσκαλε, Μωϋσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ᾖ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ.
λέγοντες· Διδάσκαλε, Μωϋσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ᾖ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος·
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος·
καὶ ὁ δεύτερος
καὶ ὁ δεύτερος
καὶ ὁ τρίτος ἔλαβεν αὐτήν, ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέλιπον τέκνα καὶ ἀπέθανον.
καὶ ὁ τρίτος ἔλαβεν αὐτήν, ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέλιπον τέκνα καὶ ἀπέθανον.
ὕστερον καὶ ἡ γυνὴ ἀπέθανεν.
ὕστερον καὶ ἡ γυνὴ ἀπέθανεν.
ἡ γυνὴ οὖν ἐν τῇ ἀναστάσει τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
ἡ γυνὴ οὖν ἐν τῇ ἀναστάσει τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
They pose a question that is both serious and designed to illustrate the absurdity of the proposition of resurrection.
That question brings up a situation that serves no purpose other than to disprove the omnipotence of God. It’s not realistic because such a situation would never have a need to exist. But, the question posed to Jesus does seem to reflect what this group believed. But, their question has as its purpose driving a wedge between Jesus and the people so that the disparate group of Jewish leaders would have cause to take action against Jesus.
That question brings up a situation that serves no purpose other than to disprove the omnipotence of God. It’s not realistic because such a situation would never have a need to exist. But, the question posed to Jesus does seem to reflect what this group believed. But, their question has as its purpose driving a wedge between Jesus and the people so that the disparate group of Jewish leaders would have cause to take action against Jesus.
It cannot be accidental that all of the Synoptic writers use the term “resurrect” in the question posed to Jesus. Could this be a reflection of the Sadducees taking a Greek view, or more traditional view, of preservation. In other words, “resurrection” as they understand it refers to having one’s name “raised up” or not being forgotten via Levirate marriage. Thus, for them, Levirate marriage in accomplishes two things: demonstrates what resurrection is in Moses and disproves a bodily resurrection of a person who is dead.
It cannot be accidental that all of the Synoptic writers use the term “resurrect” in the question posed to Jesus. Could this be a reflection of the Sadducees taking a Greek view, or more traditional view, of preservation. In other words, “resurrection” as they understand it refers to having one’s name “raised up” or not being forgotten via Levirate marriage. Thus, for them, Levirate marriage in accomplishes two things: demonstrates what resurrection is in Moses and disproves a bodily resurrection of a person who is dead.
Jesus Responds
Jesus Responds
καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται,
καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· Οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσιν καὶ γαμίσκονται,
οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται·
οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται·
οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες.
οὐδὲ γὰρ ἀποθανεῖν ἔτι δύνανται, ἰσάγγελοι γάρ εἰσιν καὶ υἱοί εἰσιν θεοῦ τῆς ἀναστάσεως υἱοὶ ὄντες.
ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ.
ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει κύριον τὸν θεὸν Ἀβραὰμ καὶ θεὸν Ἰσαὰκ καὶ θεὸν Ἰακώβ.
θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν.
θεὸς δὲ οὐκ ἔστιν νεκρῶν ἀλλὰ ζώντων, πάντες γὰρ αὐτῷ ζῶσιν.
Jesus’ response also includes the following:
There are two ages
There are two ages ThisThatThat age includes the resurrection and one must “qualify” to attain it.The ages are fundamentally different.In this age people marry.In that age they will not.
This
That
That age includes the resurrection and one must “qualify” to attain it.The ages are fundamentally different.
In this age people marry.
In that age they will not.
Jesus’ answer to them makes resurrection essential to the nature of God. It is not merely a theological theory. Without resurrection, we cannot understand God. Are there implications here for the nature of God’s person? For example, God can exist by himself for he must have done so prior to creating anything. But, having created, he is God over the life he has brought into existence. Jesus makes this point, in all probability, in . Perhaps implied in Jesus’ statement is that God reckons life and death differently than we do.
Jesus’ answer to them makes resurrection essential to the nature of God. It is not merely a theological theory. Without resurrection, we cannot understand God. Are there implications here for the nature of God’s person? For example, God can exist by himself for he must have done so prior to creating anything. But, having created, he is God over the life he has brought into existence. Jesus makes this point, in all probability, in . Perhaps implied in Jesus’ statement is that God reckons life and death differently than we do.