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Sunday Commentary from
the Church Fathers

OVERVIEW

Power Belongs to God

Everywhere in this passage Paul emphasizes that God rather than our mutual self-confidence is the source of our strength (CHRYSOSTOM). Like a millstone, the Scriptures draw out the fine flour of a clean heart from our thoughts (MAXIMUS OF TURIN). In our prayers the Lord directs our hearts (BASIL, AUGUSTINE, CAESARIUS OF ARLES). God ceaselessly grows the faithful soul in the direction of greater spiritual embrace with himself (AMBROSE). God’s word is powerful in its ever-present capacity to convert us to God (AUGUSTINE).

AUGUSTINE

No Marriage in the Resurrection

What did the Lord say to the Sadducees? He said, “You are mistaken, not knowing the Scriptures or the power of God. For in the resurrection they marry neither husbands nor wives; for neither do they start dying again, but they will be equal to the angels of God.” The power of God is great. Why do they not marry husbands or wives? They will not start dying again. When one generation departs, another is required to succeed it. There will not be such liability to decay in that place. The Lord passed through the usual stages of growth, from infancy to adult manhood, because he was bearing the substance of flesh that still was mortal. After he had risen again at the age at which he was buried, are we to imagine that he is growing old in heaven? He says, “They will be equal to the angels of God.” He eliminated the assumption of the Jews and refuted the objection of the Sadducees, because the Jews did indeed believe the dead would rise again, but they had crude, fleshly ideas about the state of humanity after resurrection. He said, “They will be equal to the angels of God.” …
It has already been stated that we are to rise again. We have heard from the Lord that we rise again to the life of the angels. In his own resurrection, he has shown us in what specific form we are to rise again. SERMON 362.18–19.

SOURCE: Ancient Christian Commentary on Scripture (29 Volumes), Edited by Thomas C. Oden, InterVarsity Press ©2014, Used with permission. [NOTE: Though it is by a Protestant publisher, it is the best commentary of its kind out there at present. Both Fr. Pacwa, S.J. and Jimmy Akin recommend it.

THOMAS AQUINAS

Catena Aurea

COMMENTARY

BEDE. 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.

ORIGEN. 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 Saviour 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.

AMBROSE. 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 killeth, but the Spirit is the master of charity.

THEOPHYLACT. 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.

BEDE. (ut sup.) 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.

AMBROSE. Mystically, this woman is the synagogue, which had seven husbands, as it is said to the Samaritan, Thou hadst five husbands, (John 4:18.) 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 an 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 unto 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.

BEDE. 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.

THEOPHYLACT. But our Lord shews 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 unto them, The children of this world marry, &c.

AUGUSTINE. (de Quæst. Ev. l. ii. cap. 49.) 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.

BEDE. 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.

AUGUSTINE. (de Quæst. Ev. ubi sup.) 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.

CYRIL OF ALEXANDRIA. 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.

THEOPHYLACT. As if He said, Because it is God who worketh 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.

BEDE. 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.

ORIGEN. But because the Lord says in Matthew, which is here omitted, Ye do err, not knowing the Scriptures, (Mat. 22:29.) I 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. (Isai. 65:23.) 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, Ye have blessed us in all spiritual blessings. (Eph. 1:3.)

THEOPHYLACT. Or to the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also shewed at the bush, (Exod. 3:6.) as the Lord saith, 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 shews that He is the God and Lord of the living. This is what follows, But he is 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.

BEDE. Or He says this, that after having proved that the souls abide alter 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 unto 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.

CHRYSOSTOM. (de Anna, Serm. 4.) 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 the 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.

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

BEDE. 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.

SOURCE: eCatholic 2000 Commentary in public domain.

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