1 Machabæorum 22:30

Nova Vulgata

in resurrectione enim neque nubent neque nubentur, sed sunt sicut angeli in caelo.

Parallel Translations

Clementine Latin Vulgate (1592)
In resurrectione enim neque nubent, neque nubentur : sed erunt sicut angeli Dei in c�lo.

Jerome's Latin Vulgate (405)
In resurrectione enim neque nubent, neque nubentur: sed erunt sicut angeli Dei in c�lo.

Bible Verse Review
  from Treasury of Scripure Knowledge

in the: Mark 12:24, Mark 12:25, Luke 20:34-36, John 5:28, John 5:29, 1 Corinthians 7:29-31, 1 John 3:1, 1 John 3:2

as: Matthew 13:43, Matthew 18:10, Psalms 103:20, Zechariah 3:7, 1 John 3:2, Revelation 5:9-11, Revelation 19:10

Reciprocal: Luke 20:36 - they are 1 Corinthians 15:35 - with 1 Corinthians 15:43 - in power Hebrews 11:35 - that they

Gill's Notes on the Bible

For in the resurrection,.... At the time of the resurrection, and in that state; when the bodies and souls of men shall be reunited,

they neither marry, nor are given in marriage; neither the men marry wives, nor are the women given in marriage to men, which is done by their parents here, generally speaking, they having the right of disposing of children in marriage: but, as Luke says, "they which shall be accounted worthy"; not through their own works of righteousness, but through the grace of God and righteousness of Christ, "to obtain the world", the world to come, a future state of happiness, "and the resurrection of the dead", that which will be unto everlasting life and glory, "neither marry nor are given in marriage"; shall not enter into any such natural and carnal relation: and this agrees with the notion of the other Jews, who say c; that

"In "the world to come", there is neither eating nor drinking, ולא פריה ורביה, "nor fructification, nor increase" (of children), no receiving and giving, (no commerce), nor envy, nor hatred, nor contention.''

But are as the angels of God in heaven; or, as in Luke, "are equal unto the angels"; and which he explains their immortality: "neither can they die any more"; no more than the angels can: for this must not be extended to everything; not in everything will the saints be like, or equal to the angels; they will not be incorporeal, as the angels are, but then, even their bodies will be spiritual, and in some respects, like spirits; they will not stand in any need of sustenance, by eating and drinking, any more than the angels; nor will there be any such things as marriage, and procreation of children among them, any more than among angels; for they "are the children of God, being the children of the resurrection": they will then appear to be the children of God by adopting grace, through their enjoying the adoption, even the redemption of their bodies; and possessing, in soul and body, the heavenly inheritance they are heirs of: indeed, the souls of the saints before the resurrection, during their separate state, are in some sense like the angels, to which may be applied those words of Maimonides d.

"In the world to come, there is no body, but the souls of the righteous only, without a body, כמלאכי השרת "as the ministering angels"; and seeing there is no body, there is no eating nor drinking in it, nor any of all the things which the bodies of the children of men stand in need of in this world; nor does anything befall which happens to bodies in this world, as sitting or standing, or sleep or "death", or grief, or laughter, or the like.''

And according to the sense of the Jews, they will be like to the angels after the resurrection: so God is by them introduced speaking e;

"At the appointed time known by me, to quicken the dead, I will return to thee that body which is holy and renewed, as at the first, to be כמלאכים קדושים, "as the holy angels".''

This was an usual way of speaking with them, to compare saints in a state of immortality, to angels f. Christ, by making mention of angels, strikes at another notion of the Sadducees, that there were no angels, Acts 23:8.

c T. Bab. Beracot, fol. 17. 1. d Hilch. Teshuba, c. 8. sect. 2. e Midrash Hanneelam in Zohar in Gen. fol. 66. 4. f Vid. Abot. R. Nathan, c. 1. fol. 1. 3. Caphtor, fol. 18. 2. Philo de Sacrific. Abel & Cain, p. 131.

Barnes' Notes on the Bible

Conversation of Jesus with the Sadducees respecting the resurrection - See also Mark 12:18-27; Luke 20:27-38.

Matthew 22:23

The same day came the Sadducees - For an account of the Sadducees, see the notes at Matthew 3:7.

No resurrection - The word “resurrection” usually means the raising up the “body” to life after it is dead, John 11:24; John 5:29; 1 Corinthians 15:22. But the Sadducees not only denied this, but also a future state, and the separate existence of the soul after death altogether, as well as the existence of angels and spirits, Acts 23:8. Both these doctrines have commonly stood or fallen together, and the answer of our Saviour respects both, though it more distinctly refers “to the separate existence of the soul, and to a future state of rewards and punishments,” than to the resurrection of the body.

Matthew 22:24

Saying, Master, Moses said ... - Deuteronomy 25:5-6. This law was given by Moses in order to keep the families and tribes of the Israelites distinct, and to perpetuate them.

Raise up seed unto his brother - That is, the children shall be reckoned in the genealogy of the deceased brother; or, to all civil purposes, shall be considered as his.

Matthew 22:25-28

There were with us seven brethren - It is probable that they stated a case as difficult as possible; and though no such case might have occurred, yet it was supposable, and in their view it presented a real difficulty.

The difficulty arose from the fact, that they supposed that, substantially, the same state of things must take place in the other world as here; that if there is such a world, husbands and wives must be there reunited; and they professed not to be able to see how one woman could be the wife of seven men.

Matthew 22:29

Ye do err, not knowing ... - They had taken a wrong view of the doctrine of the resurrection.

It was not taught that people would marry there. The “Scriptures,” here, mean the books of the Old Testament. By appealing to them, Jesus showed that the doctrine of the future state was there, and that the Sadducees should have believed it as it was, and not have added the absurd doctrine to it that people must live there as they do here. The way in which the enemies of the truth often attempt to make a doctrine of the Bible ridiculous is by adding to it, and then calling it absurd. The reason why the Saviour produced a passage from the books of Moses Matthew 22:32 was that they had also appealed to his writings, Matthew 22:24. Other places of the Old Testament, in fact, asserted the doctrine more clearly Daniel 12:2; Isaiah 26:19, but he wished to meet them on their own ground. None of those scriptures asserted that people would live there as they do here, and therefore their reasoning was false.

Nor the power of God - They probably denied, as many have done since, that God could gather the scattered dust of the dead and remould it into a body. On this ground they affirmed that the doctrine could not be true - opposing reason to revelation, and supposing that infinite power could not reorganize a body that it had at first organized, and raise a body from its own dust which it had at first raised from nothing.

Matthew 22:30

Neither marry ... - This was a full answer to the objections of the Sadducees.

But are as the angels of God - That is, in the manner of their conversation; in regard to marriage and the mode of their existence.

Luke adds that they shall be “equal with the angels.” That is, they shall be elevated above the circumstances of mortality, and live in a manner and in a kind of conversation similar to that of the angels. It does not imply that they shall be equal in intellect, but only “in the circumstances of their existence,” as that is distinguished from the way in which mortals live. He also adds, “Neither do they die any more, but are the children of God; being the children of the resurrection,” or being accounted worthy to be raised up to life, and therefore “sons of God raised up to him.”

Matthew 22:31, Matthew 22:32

As touching ... - That is, in proof that the dead are raised.

The passage which he quotes is recorded in Exodus 3:6, Exodus 3:15, This was at the burning bush (Mark and Luke). Abraham, Isaac, and Jacob had been dead for a long time when Moses spoke this - Abraham for 329 years, Isaac for 224 years, and Jacob for 198 years - yet God spake then as being still “their God.” They must, therefore, be still somewhere living, for God is not the God of the dead; that is, it is absurd to say that God rules over those who are “extinct or annihilated,” but he is the God only of those who have an existence. Luke adds, “all live unto him.” That is, all the righteous dead, all of whom he can be properly called their God, live unto his glory. This passage does not prove directly that the dead “body” would be raised, but only by consequence. It proves that Abraham, Isaac, and Jacob had an existence then, or that their souls were alive. This the Sadducees denied Acts 23:8, and this was the main point in dispute. If this was admitted - if there was a state of rewards and punishments - then it would easily follow that the bodies of the dead would be raised.