Thomas Aquinas Commentary Matthew 22:23-33

"On that day there came to him Sadducees, they that say that there is no resurrection: and they asked him, saying, Teacher, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first married and deceased, and having no seed left his wife unto his brother; in like manner the second also, and the third, unto the seventh. And after them all, the woman died. In the resurrection therefore whose wife shall she be of the seven? for they all had her. But Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as angels in heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not [the God] of the dead, but of the living. And when the multitudes heard it, they were astonished at his teaching." — Matthew 22:23-33 (ASV)

Here, the second question is presented, and the Evangelist does three things:

1. The question is presented.
2. The response is presented.
3. The effect is presented.

The second part is where it is said, And Jesus answering, etc.; and the third part is where it is said, And the multitudes hearing it were in admiration.

Regarding the first point, initially, the disposition and condition of those asking are described, and secondly, the question is presented. The Evangelist says, therefore, That day. And why is it said "on that day"? It is not without reason, because when they had seen those men confounded, they sought Him, and not without presumption. But, according to Chrysostom, they had agreed with each other to catch Him in His speech, and everyone wanted the honor of victory. For that reason, when those men were confounded, these men wished to come forward; His troops have come together, and have made themselves a way by me (Job 19:12).

For there were two sects: the Pharisees (that is, the separated ones) and the Sadducees (that is, the just ones). The Sadducees erred in doctrine because they did not accept the Prophets, nor did they believe in the resurrection. Likewise, they believed that when the body died, the entire person perished. And this is what the Evangelist refers to when he says, Who say there is no resurrection.

The question follows:

1. They cite the Law.
2. They present a case.
3. They pose their question.

The Evangelist says, therefore, And they asked him, saying: Master, Moses said: If a man die having no son, etc. This is found in Deuteronomy 25.

What was the reason for this law? The people were carnal; therefore, they were only seeking temporal things. For it is clear that a man is himself unable to remain on earth after he dies, and so it is a consolation for him that he remain in his own likeness, namely, in his son. Nature desires this, so that what cannot be preserved in itself may be preserved in its own likeness. Thus, if someone died without a son, Moses addressed this situation with this law: namely, that a brother should marry his wife. A stranger, who was in no way related to him, was not chosen. Moreover, a stranger would not have as great a care for his house and family as a brother would. This is what Moses says: He shall raise up offspring to his brother, meaning he would beget a son who would receive that brother’s inheritance.

After citing the Law, they presented the case, saying, There were with us seven brethren: and the first having married a wife, died; and not having issue, left his wife to his brother, etc. It may be that such a case occurred, or that they concocted it. Nevertheless, according to Augustine, the seven brothers signify evil men who, in the seven ages of the world, die without fruit. The Apostle says: What fruit therefore have (or had) you then in those things of which you are now ashamed? (Romans 6:21). This woman represents worldly living. As it is written, They shall perish but thou remainest: and all of them shall grow old like a garment (Psalms 101:27).

Therefore, they inquire: All died, and all had her. At the resurrection therefore, whose wife of the seven shall she be, as she cannot be the wife of them all? This reasoning is flawed. It is also aimed against the Pharisees, because they (the Pharisees) believed that the resurrection would be much like this current life, where everyone would take back his wife, his possessions, and so on. Hence, the Sadducees ask, Whose wife shall she be? since she cannot be the wife of all of them. This notion is rejected in Job: Nor shall he return any more into his house (Job 7:10). Therefore, a man will not rise again to the same way of life.

The response follows:

1. He shows their error and its cause.
2. He subtly reveals the truth.

Thus, the Evangelist says, Jesus answering, said: You err, meaning you hold an erroneous opinion. As it is written, They thought, and were deceived: for their own malice blinded them .

And what is the cause of their error? Not knowing the Scriptures. Therefore, they were not meditating on God’s commandments. As the Psalm says, I have had understanding above ancients: because I have sought thy commandments (Psalms 118:100). Consequently, one who meditates on God’s commandments can avoid errors. Therefore, Jesus said, Search the scriptures (John 5:39). These men, on the contrary, were not searching, and so they erred, just as some people do who misunderstand.

Likewise, some people err by not knowing God’s power, wishing to measure God’s power by the standard of lesser powers. As Paul writes, The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made (Romans 1:20). Jesus states, In the resurrection they shall neither marry nor be married. He proves His assertion. And because He had identified two reasons for their error—namely, that they did not know the Scriptures nor the power of God—He first declares that they were ignorant of God’s power, and second, that they were ignorant of the Scriptures.

And since He spoke about the Scriptures first (as a cause of error), why are they addressed second in His explanation? Chrysostom replies that when someone disputes with a person who errs out of malice, one should first cite an authority. However, when someone disputes with a person who errs out of ignorance, one should first present a reason, and afterward, an authority. This is what the Lord does here.

First, He presents a reason based on God's power; thus, He says: In the resurrection they shall neither marry nor be married. In the first place, according to the literal meaning, it is true, They shall neither marry, etc., because then it will not be necessary as it is now.

Jerome says: “Nubere is used one way in Latin and another in Greek. In Latin, ‘to marry’ (nubere) is said only of women; hence, it is not said of either sex in the passive voice. But in Greek, men marry (that is, they take wives), while women are married (but do not ‘marry’ in the active sense).” Therefore, Jesus says, They shall neither marry (referring to men) nor be married (referring to women).

For since marriage is for the procreation of children—so that a man, who cannot be preserved in himself, is continued in his own likeness—it follows that when the resurrection to immortality takes place, marriages will not be necessary. For that reason, these men erred: they did not know God’s power. As Jesus says, they shall be as the angels of God in heaven.

That state is the state of reward and the goal of this life. As Job asks, Shall man that is dead, thinkest thou, live again? all the days in which I am now in warfare, I expect until my change come (Job 14:14). That life will be accompanied by the understanding of resplendent things.

But why will they be similar to the angels? It is because they will be immune from the passions. For now, a person has an intellect joined to the senses, and in this, the angels are superior. But then, the intellect will be purified; therefore, they will be similar to the angels. As it is written, For even as an angel of God, so is my lord the king, that he is neither moved with blessing nor cursing (2 Samuel 14:17). Thus, those who have a soul elevated above the passions are similar to the angels. Now, the passions that especially make people brutish are the passions of sexual intercourse, which are part of marriage; and so, in the resurrection, they will neither marry nor be married.

Likewise, some have said that not all will rise, but only men. Augustine, however, rejects this, saying that both sexes will rise, for gender will not be preserved only in men. Christ refutes this opinion when He says they will neither marry nor be married. From these words, it is to be understood that both sexes will rise, but they will neither marry nor be married.

And concerning the resurrection of the dead, etc. After showing that they were ignorant of God’s power, here He shows that they were ignorant of the Scriptures. Thus, have you not read that which was spoken by God, saying to you: I am the God of Abraham, and the God of Isaac, and the God of Jacob? This is written in Exodus 3:6.

But Jerome asks: since other passages are more explicit concerning the resurrection (such as those found in Isaiah 6, Ezekiel 33, and Daniel 12), why did Jesus cite this passage, which is ambiguous? Jerome answers that they did not accept the Prophets, but only the five books of Moses.

And how does this passage serve His argument? He says: I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is called the God of those who worship Him. Therefore, Abraham, Isaac, and Jacob worship Him. But worshipping God does not belong to the dead, but to the living. Therefore, Abraham, Isaac, and Jacob live—not in respect to the body, but they live in respect to the soul. But does this prove the resurrection? It does, because the Sadducees were saying that there is no soul. He, however, shows that the soul remains; and if the soul remains, then there is also a resurrection, because the soul is naturally inclined to the body.

But what does He mean when He says that He is not the God of the dead? This is true in regard to the body. Nevertheless, He is also the God of the dead, because the dead live in regard to the spirit. As Paul says, Whether we die, we die unto the Lord (Romans 14:18). Likewise, the passage counters heretics who condemn the Patriarchs of the Old Testament, because here it says that they live according to the soul. Similarly, God is spoken of in the singular, because in other nations, everyone has his own god, whereas Scripture says, Hear, O Israel, the Lord our God is one Lord (Deuteronomy 6:4).

The effect of His words follows: namely, that the multitudes were in admiration. As the Psalm says, Thy testimonies are wonderful, O Lord, etc. (Psalms 118:129).