Lecture 3 — Marriage at the resurrection

^22:23^ That day there came to him the Sadducees, who say there is no resurrection, and they asked him, [n. 1790]

^22:24^ saying: Master, Moses said: if a man die having no son, his brother shall marry his wife, and raise up issue to his brother. [n. 1793]

^22:25^ Now there were with us seven brothers: and the first having married a wife, died; and not having issue, left his wife to his brother. [n. 1794]

^22:26^ In like manner the second, and the third, and so on to the seventh. [n. 1794]

^22:27^ And last of all the woman died also. [n. 1794]

^22:28^ At the resurrection therefore whose wife of the seven will she be? For they all had her. [n. 1795]

^22:29^ And Jesus answering, said to them: you err, not knowing the Scriptures, nor the power of God. [n. 1797]

^22:30^ For in the resurrection they will neither marry nor be married; but will be as the angels of God in heaven. [n. 1798]

^22:31^ And concerning the resurrection of the dead, have you not read what was spoken by God, saying to you: [n. 1802]

^22:32^ I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living. [n. 1802]

^22:33^ And the multitudes hearing it, were in admiration at his doctrine. [n. 1805]

1790. That day. Here the second questioning is set down, and he does three things:

first, the questioning is set out;

second, the response;

third, the effect.

The second is at and Jesus answering, said to them: you err; the third, at and the multitudes hearing it, were in admiration.

Concerning the first,

first, the disposition and condition of those questioning is set out;

second, the questioning.

1791. It says then, that day. And why does he specify on that day? Not without reason, for since they saw the others perplexed, not without presumption did they question him. But, according to Chrysostom, they had agreed with one another that they would capture him in his words, and each one desired the honor of victory: so when those were perplexed these wished to approach. His troops have come together, and have made themselves a way by me (Job 19:12).

For there were two sects: the Pharisees, i.e., ‘the separated,’ and the Sadducees, i.e., ‘the just ones.’ And these men, i.e., the Sadducees, erred in their teachings, because they did not accept the prophets, nor did they believe in the resurrection. Likewise, they thought that when the body died the whole man died; and this is why it says, who say there is no resurrection.

1792. There follows the questioning. And

first, the law is set out;

second, the situation;

third, the questioning.

1793. They speak therefore, and asked him, saying: Master, Moses said: ‘if a man die having no son’ (Deut 25:5). What was the reason for the law? The people were carnal. Hence they sought nothing but temporal things. Therefore the law promised those things.

For it is evident that a man cannot endure in himself, so it is a consolation to him that he remain in his like, namely in a son; and nature desires this, that what cannot be preserved in itself be preserved in its like. Hence it happened that someone died without a son, so Moses brought aid to this misfortune through this law, that his brother should have his wife. Nor was an outsider set down, who would not pertain to him at all; nor would he have only the care of the house and family, like a brother: and this is why it says, and raise up issue to his brother, i.e., he would beget a son who would have his inheritance.

1794. The law being set down, they set out the situation: now there were with us seven brothers: and the first having married a wife, died; and not having issue, left his wife to his brother. It could be that such a case happened, or that they made it up. Yet according to Augustine, the seven brothers signify evil men, who die in the seven ages without fruit. The Apostle: what fruit therefore had you then in those things, of which you are now ashamed? (Rom 6:21). This woman is worldly living; they will perish but you remain: and all of them will grow old like a garment (Ps 101:27).

1795. Hence they ask: all died; **at the resurrection therefore whose wife of the seven will she be? **Since she cannot be the wife of all of them. For they all had her. This idea is not good, and is against the Pharisees, because they thought that the resurrection should be with regard to this life, that each one would have his own wife and his own possessions. Hence they say, whose wife of the seven will she be? Since she cannot be the wife of them all. This idea is refuted: nor will he return any more into his house (Job 7:10). They will not rise again to the same manner of living.

1796. There follows the response. And

first, he shows the error and its cause;

second, he insinuates the truth.

1797. Hence it says, and Jesus answering, said to them: you err, i.e., you have an erroneous opinion; these things they thought, and were deceived: for their own malice blinded them (Wis 2:21).

And what is the cause of the error? Not knowing the Scriptures. Hence they did not meditate on the commands of God; I have had understanding above ancients: because I have sought your commandments (Ps 118:100). Hence those who meditate on God’s command can avoid errors; search the Scriptures (John 5:39). But these men did not examine them, so they erred, as do men who understand badly. Likewise some, not knowing the power of God, wishing to measure the power of God according to lower things; for the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made (Rom 1:20).

1798. For in the resurrection they will neither marry nor be married. He manifests the proposition. And since he had said two things, namely that they did not know the Scriptures, nor the power of God, for this reason

first, he shows that they were ignorant of the power of God;

second, that they were ignorant of the Scriptures.

And since he had mentioned the Scriptures first, why does he prove it second? Chrysostom replies that when disputing with someone who errs out of malice, one should first put forward an authority; when disputing with one who errs out of ignorance, one should first set forth an argument, and afterwards an authority. This is what the Lord does.

1799. First, he sets forth the reason; hence he says, for in the resurrection they will neither marry nor be married. The first thing, taken literally, is true. Neither marry, because then it will not be necessary as it is now. Jerome: ‘to marry’ is taken in one way in Latin and another way in Greek, for ‘to marry’ in Latin is proper to a woman; hence it is said to be neuter passive. But in Greek, men marry, i.e., lead women, while women are married, but do not marry. This is why he says, neither marry, the men, nor be married, the women. For since marriage is for the procreation of offspring, so that man, who cannot be preserved in himself, may be preserved in being in his like, for this reason when the resurrection unto immortality happens, then marriage will not be necessary. So those men erred, and did not know the power of God. But will be as the angels of God in heaven. That state is the state of reward, and the end of this life. Will man who is dead, do you think, live again? All the days in which I am now in warfare, I expect until my change come (Job 14:14); and that change was a reward. That life will belong to those who shine brightly in intellect.

1800. But why will they be like the angels? Because they will be immune to passions; for now man has an intellect bound to the passions, and in this respect he goes beyond the angels; but then it will be purified, so they will be like the angels. For even as an angel of God, so is my lord the king, that he is neither moved with blessing nor cursing (2 Kgs 14:17). Hence those who have a soul raised above the passions are like the angels. Moreover, the passions which make a man more beastlike are the sexual passions, which are exercised through marriage; for this reason they will then neither marry nor be married.

1801. Again, some said that not all will rise, but only men. But Augustine refutes this, saying that the sexes will rise, since the sexes are not preserved in man alone. This opinion is also removed when he says they neither marry nor are given in marriage. From which we are given to understand that both sexes rise, but that they neither marry nor are given in marriage.

1802. And concerning the resurrection of the dead. After he showed that they did not know the power of God, here he shows that they did not know the Scriptures. Hence have you not read what was spoken by God, saying to you: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? (Exod 3:6).

But Jerome asks, since other authorities are more explicit about the resurrection (Isa 6; Ezek 33; Dan 12), why did he present this one which is uncertain? He responds that they did not accept the prophets, but the five books of Moses.

1803. And how does it relate to his intention? He says, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob.’ He is called the God ‘of’ some in their worshipping him. Therefore these men worship him. But to worship God does not belong to the dead, but to the living. Therefore Abraham, Isaac, and Jacob are alive; but not as regards the body: therefore they are alive as regards the soul.

But how does this suffice for proving the resurrection? It suffices because these men said that the soul is not; but he has shown that the soul remains. And if the soul remains, therefore there is also a resurrection, because the soul naturally inclines to the body.

1804. But why does he say that he is not the God of the dead? It is true as regards the body. Yet he is also the God of the dead because they live according to the spirit; therefore, whether we live, or whether we die, we are the Lord’s (Rom 14:8). Likewise, it is against the heretics who condemn the fathers of the Old Testament, because here he says that they live according to the spirit. Likewise he speaks in the singular, because in other nations any given god had his own. Hear, O Israel, the Lord our God is one Lord (Deut 6:4).

1805. There follows the effect, that they marveled: and the multitudes hearing it, were in admiration at his doctrine. Your testimonies are wonderful (Ps 118:129).