Neither can they die any more for they are equal to the angels and are the children of God, being the children of the resurrection.
ουτε γαρ αποθανειν ετι δυνανται ισαγγελοι γαρ εισιν και υιοι εισιν του θεου της αναστασεως υιοι οντες
13 Church Fathers comment on this verse · 14 commentaries
"For they are equal to the angels and are the sons of God." Why is that? Because they are children of the resurrection. These statements imply that he declares them to be sons of God, as their birth is devoid of any physical attributes and is wholly rooted in the divine.
They will exist as saints who have already approached God. ‘For they are equal to the angels and are the children of God.’ With all fleshly desires removed and no space left for earthly pleasures, they are compared to holy angels, engaging in spiritual rather than physical service, as is fitting for divine beings; concurrently, they are deserving of the glory that angels possess.
God's chosen ones. Let us examine what Christ communicated to them: He referred to the sons of this age (Lk 20:34), indicating those who lead a life focused on worldly pursuits, driven by a desire for the flesh, who engage in marriage primarily to bear children. In contrast, those who have lived a life marked by noble and virtuous deeds, and who have achieved an exalted and remarkable resurrection (Lk 20:35), will undoubtedly surpass the existence of this present world. They will dwell in a manner fitting for the holy ones, being in close proximity to God. They are like the angels and are counted as the children of God (Luke 20:36).
Consequently, since all earthly affection and physical gratifications are absent from them, they are compared to angels, engaging in spiritual devotion rather than worldly tasks. In this way, they receive honor and glory that is akin to that of the angels.
What does the Lord communicate to the Sadducees? You are misled, as you neither understand the Scriptures nor the might of God. After the resurrection, individuals will not engage in marriage or be given in marriage; nor will they experience death again, for they will be like the angels of God (Mt 22:29-30, Mk 12:24-35, Lk 20:34-36). The power of God is immense. Why is there no marriage in the resurrection? Because there is no death anymore. In this new order, there will be no generational succession from those who pass away. The earthly existence that knows decay will vanish. The Lord Himself grew from childhood to adulthood, assuming the form of earthly, mortal flesh; however, upon His resurrection, should we think He has aged in heaven?
Therefore, the Lord declares that they shall be like the angels of God. It is prophesied that we shall rise again; we have just received from the Lord the promise of resurrection unto angelic life, and the form of our resurrection was shown to us through His own rising from the dead.
In the preceding chapter, Matthew also discusses and elucidates this concept, stating: ‘For in the resurrection they neither marry nor are given in marriage.’
Upon being transformed into a state of incorruption and immortality, having reached the divine nature and become akin to Christ, we shall, as the Scriptures affirm, dwell eternally with the Lord (1 Thess. 4:17). In that moment of pure contemplation, we will be overwhelmed by the vision of the Divine Presence, shining brightly like the light that once enveloped the disciples during the Holy Transfiguration. With our hearts ablaze and released from worldly attachments, we will embrace the enlightening wisdom and the divine unity that transcends understanding, immersing ourselves in the glory of divine bliss, resembling the celestial beings. For, according to the faithful testimony of Scripture, we will be made like angels and children of God, being counted among the children of the Resurrection (Luke 20:36).
Regarding the topic of the resurrection of the dead and inquiries related to it, it is important to note that the Lord does not reject marriage, and He acknowledges the desires of human nature in the resurrection. When He refers to “the sons of this age,” it is not meant to contrast them with the sons of a different age, but rather to align with the phrase “born in this age.” Those born into this life are indeed parents and offspring, as every individual enters this world through birth. However, this birth, which shares in a common decay, no longer pertains to one who has been separated from this life.
Young women, be mindful of the path you choose; protect the essence of who you will become. The reward for your virtues is immense, and the highest blessing lies in your purity. Understand the challenges that threaten the virtue of moderation and the blessings it secures. God proclaimed to the woman, "I will greatly multiply your sorrow and your conception; in pain you shall bring forth children; and your desire shall be for your husband, and he shall rule over you" (Genesis 3:16). However, you are liberated from this decree: you need not fear the unique sorrows and pains faced by wives; you are not apprehensive about giving life; your husband does not dominate you, for your true Lord and Head is Christ, reflected in the image and authority of your husband.
Your situation and calling are identical. The Lord declares: "The children of this age marry and are given in marriage, but those who are counted worthy of that age and the resurrection from the dead neither marry nor are given in marriage, nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection" (Luke 20:34-36). You have already begun to embody what we will one day become. You have already experienced the splendor of the resurrection in this life and navigate through this world while remaining untainted by it. By living as chaste virgins, you stand alongside the angels of God.
If you find the conclusions reached to be insufficiently dependable and the messages of the Prophets unclear, would you choose to hear directly from the Lord regarding the equal angelic honor of virginity? Listen to His words: “in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven” (Matt. 22:30); or, as another Gospel writer expresses it, “are equal to the angels” (Luke 20:36). Therefore, the Lord describes the condition of not marrying or engaging in illicit relations, which signifies eternal virginity, as a state akin to that of the angels.
Upon hearing the response, the Pharisees were left without a retort, prompting the Sadducees, part of the same council, to take pleasure in their embarrassment and pose a query regarding the resurrection of the dead, a teaching they had dismissed due to the absurd outcomes they perceived. Mirroring His earlier confrontations with the Pharisees, the Lord addressed their misunderstanding by uprooting the very foundation of their erroneous belief. They cited the example of a woman who had married seven brothers according to human law. The Lord clarified to the Sadducees that their misconceptions arose from two primary failures: (1) their inability to grasp the Scriptures and (2) their lack of comprehension regarding God's omnipotence.
Had they properly understood even those texts they accepted—not just in letter, but also in spirit—they would have recognized the vital connection between the teachings found therein and the conviction of the eternal existence of humanity. Furthermore, if they acknowledged God's sovereign power, they would not contend that life beyond death mirrors the current existence, but instead would concede that God is capable of bestowing upon human life a transformed and glorified essence. He demonstrated that the life to come is intended to align with that of the celestial beings. Emphasizing His first point, He referred to the phrases often encountered in the writings of Moses, referring to God as the God of Abraham, Isaac, and Jacob. How could God have such an intimate association with these notable individuals and grant them such immense worth and dignity, being identified as their God, if they were merely fleeting figures and not beings destined for eternity?
The collaboration of the Sadducees with the Pharisees regarding this matter is not clearly indicated in the Gospel narratives. It is plausible that, witnessing how Jesus had embarrassed the Pharisees—which they found gratifying—they now sought to join Him in deriding the Pharisees' faith in the resurrection of the dead. The Pharisees believed that with the advent of the Messiah, all Israelites would rise and continue to dwell in the promised land. At minimum, Jesus' reply was well-received by the scribes (Luke 20:39), while the Sadducees’ defeat served to bolster the Pharisees (Matthew 22:34).
The Sadducees argued that according to the law of levirate marriage (Deuteronomy 25:5-6), wherein a woman could have multiple husbands, life after resurrection— as conceived by the Pharisees—seemed improbable. Consequently, they either had to view this law as irrational or reject the concept of resurrected life altogether. Since they could not deem the divine law unreasonable, they concluded that it attests to the nonexistence of resurrection. Their objection was rooted in the Pharisees' overly materialistic understanding of life following resurrection. Therefore, Jesus Christ remarked that both the Sadducees and the Pharisees were ignorant of the Scriptures and corrected their misunderstanding by asserting that after resurrection, individuals will not marry or be given in marriage, but will be like the angels of God in heaven (Matthew 22:30).
In light of the Sadducees' argument, which stemmed from the belief that a decayed human body could not be revived, the Lord pointed out their ignorance of "the power of God." He demonstrated to them, utilizing the Scriptures (Exodus 3:6), that life extends beyond physical death, affirming that a resurrection of the dead is indeed a reality.
Jesus replied to them, saying, "You misunderstand the nature of Eternal Life. You wrongly assume that those in that realm will lead the same physical existence as they do on earth. However, that is not the case: those who are privileged to become children of God in their resurrection will be like angels, living a distinct spiritual existence. Like the angels, they will not marry or be given in marriage; they will also be incapable of death."
Those who have entered the kingdom of heaven will not take part in marriage after their resurrection, for they will possess immortality, akin to the angels, and will no longer need to concern themselves with the continuation of humanity.
The narrative provided by Luke regarding the inquiry posed by the Sadducees and the Lord's response closely aligns with the accounts from the first two Gospels, with only minor variations in language. For instance, refer to Matthew 22:23-33 and Mark 12:18-27. Notably, Luke presents a likeness in his recounting of the events, substituting a few expressions in his depiction of the Lord's answer. In the context of Moses, he articulated what he conveyed: he proclaimed (ερμη'νευσε), meaning he inscribed in his writings the divine words communicated to him by Jehovah at the Tabernacle (as noted in Mark), where God identifies Himself as the God of the patriarchs of Israel.
It was Moses, to whom the commandments you observe were revealed by God, who acknowledged Him as the God of Abraham, Isaac, and Jacob.
Regarding the remark “Some of the scribes,” it is likely these scribes were not members of the Sadducees, who would be unlikely to publicly commend the Lord for His insightful response. These individuals were possibly Pharisees, who, despite once collaborating with the Sadducees in their attempts to challenge the Lord, were likely pleased to see their rivals bested (cf. Matt. 22:34 ff.). The Gospel writer Mark notes that a scribe, upon questioning the Lord, recognized the wisdom in His rebuttal of the Sadducees (Mk. 12:23) and subsequently voiced his approval (Mk. 12:32). This particular scribe, along with others sharing his perspective, was among those who, after the Lord's reply to the Sadducees, said to Him, “Master, you have spoken well.” The Lord expertly demonstrated the truth of the resurrection through Scripture, prompting even His adversaries to honor Him at that moment (Lk. 20:40-44).
The Lord's inquiry regarding the Messiah and His lineage is similarly presented across the Gospels of Matthew and Mark. See Matthew 22:41-46 and Mark 12:35-37, where it is noted that “They dared not ask Him.” According to Matthew and Mark, following the embarrassment of the Sadducees, a scribe sought clarification about the greatest commandment in the law (Matthew 22:35-40, Mark 12:28-34). After this exchange, both Mark and Matthew note that no one ventured to pose further questions, particularly following the Lord’s interrogation about whose Son the Messiah is. As Luke excludes the discussion between the Lord and the scribe concerning the greatest commandment—indicating that the question posed by the Lord was self-originated and not prompted by others—he notes that they refrained from further inquiry after His response to the Sadducees regarding the resurrection. In response to “How then is He Son unto him?” Luke refrains from detailing the audience's reaction, a narrative elaborated upon by Matthew and Mark, with Matthew mentioning that no one could respond, while Mark recounts that the crowd listened with joy.
Passages read together with this verse.
Greek text, 16 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS