Luke § 102
Monday of 29 Sunday
Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
λέγοντες· διδάσκαλε, Μωϋσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ἀποθάνῃ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ.
глаго́люще: ᲂу҆чт҃лю, мѡѷсе́й написа̀ на́мъ: а҆́ще комꙋ̀ бра́тъ ᲂу҆́мретъ и҆мы́й женꙋ̀, и҆ то́й безча́денъ ᲂу҆́мретъ, да бра́тъ є҆гѡ̀ по́йметъ женꙋ̀ и҆ возста́витъ сѣ́мѧ бра́тꙋ своемꙋ̀:
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.
Catena Aurea by AquinasAnd they asked him, saying: Teacher, Moses wrote to us, if anyone's brother dies having a wife, and he is without children, that his brother should take his wife, and raise up seed to his brother. See the difference between the letter and the spirit. According to the letter, one is compelled to marry in life, so that the brother may raise up seed for the deceased; the spirit, however, is the measure of chastity.
On the Gospel of LukeSecond, regarding the inquiry of the Sadducees alleging the precept, it is added: And they asked him, saying: Master, Moses wrote for us, that is, in authentic and just scripture, according to that of Ecclesiasticus twenty-four: "Moses commanded a law in the precepts of justices"; whence Deuteronomy thirty-one: "After Moses had written the words of this Law in a volume and completed it, he commanded the Levites who carried the ark of the covenant, saying: Take this book and place it at the side of the ark," etc. Whatever therefore Moses wrote is authentic, and so they put forward his scripture as authoritative.
On account of which it is added: If the brother of anyone shall have died having a wife, and he shall have been without children, that his brother should take her as wife and raise up seed for his brother. This is written in Deuteronomy twenty-five: "When brothers shall have dwelt together, and one of them shall have died without children, the wife of the deceased shall not marry another, but his brother shall take her and shall raise up the seed of his brother, and the firstborn son from her he shall call by the name of his brother, that his name may not be blotted out from Israel."
The literal reason for this was to foster charity among relatives, to restrain cupidity, to preserve fidelity, and to maintain carnal generation. According to the spiritual understanding, our brother is Christ: Song of Songs eight: "Who will give you to me as my brother, nursing at the breasts of my mother," etc.; and the Psalm: "I will declare your name to my brothers." His wife is the Church; Revelation nineteen: "The marriage of the Lamb has come, and his wife has prepared herself." He died before the multitude of the faithful, who are the children of God: John one: "He gave them the power to become children of God," etc., and this in death: John eleven: "Jesus was about to die for the nation, and not only for the nation, but that he might gather into one the children of God who were dispersed." As the brother of this one, he who bears the care of the Church takes his wife, not to beget carnal children, but spiritual ones, as Paul says, First Corinthians four: "In Christ Jesus through the Gospel I have begotten you." And he ought to call them not by his own name, but by that of the brother, because he ought to baptize them not in his own name, but in Christ's, according to that passage of First Corinthians one: "Was Paul crucified for you? Or were you baptized in the name of Paul?" But upon him who neglects to fulfill this, the penalty of unshoeing ought to be imposed, according to that passage of Deuteronomy twenty-five: "If he shall answer: 'I do not wish to take her as wife,' the woman shall approach him before the elders of the people and shall remove the shoe from his foot and shall spit in his face and shall say: 'Thus shall it be done to the man who does not build up the house of his brother'"; because from him who does not wish to raise up the seed of Christ, the authority of preaching ought to be taken away, which is understood through the removal of the shoe, according to that passage of Ephesians six: "Having your feet shod in the preparation of the Gospel of peace." On account of which, Deuteronomy twenty-three: "A eunuch, with crushed or cut off testicles, shall not enter the Church of the Lord." On the contrary, it is said of holy men in Ecclesiasticus forty-four: "With their seed good things remain, a holy inheritance their descendants."
Commentary on Luke, Chapter 20There were therefore seven brethren: and the first took a wife, and died without children.
ἑπτὰ οὖν ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος·
се́дмь ᲂу҆̀бо бра́тїй бѣ̀: и҆ пе́рвый поѧ́тъ женꙋ̀, ᲂу҆́мре безча́денъ:
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.
Catena Aurea by AquinasTherefore, there were seven brothers, and the first took a wife, and died without children. And the second took her, and he too died without children. And the third took her. Similarly, all seven, and they left no seed, and died. Last of all, the woman also died. Those who did not believe in the resurrection of bodies, judging that the soul perishes with the bodies, rightly fabricate such a story, which accuses as madness those who assert the resurrection of the dead. However, it is possible that this truly happened at some time among their people.
On the Gospel of LukeThey 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.
Catena Aurea by AquinasOr 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.
Catena Aurea by AquinasThird, regarding the allegation of those introducing the case, it is added: Therefore there were seven brothers, and the first took a wife and died without children. And the next took her, and he himself died without a son. And the third took her. Likewise also all seven, and they did not leave seed and died. Last of all the woman also died. It could be that they fabricated this as something possible: whence the Gloss: "Those who do not believe in the resurrection of bodies and think that souls perish with the body fabricate the baseness of a fable." The Jews are accustomed to occupy themselves with such fables: on account of which First Timothy 1: "I urged you to remain at Ephesus, that you might charge certain persons not to teach otherwise nor to attend to fables and interminable genealogies, which furnish questions rather than edification." Or it could be that this happened literally and is introduced here according to the spirit of divine ordinance on account of the figure. For spiritually, by these seven who died without children, is understood the universality of the reprobate, who left no fruit: whence the Gloss: "These seven are all the reprobate, who throughout this whole life, which consists of seven days, are barren of good work." These can be understood through the seven husbands of Sarah, of whom it is said in Tobit 3 that they were killed by a demon named Asmodeus: because in Wisdom 3 it is said: "The seed from an unlawful bed shall be exterminated."
Or by the seven husbands are understood the seven capital vices, which the soul serves, concerning which Luke 11: "He takes along seven spirits more wicked than himself."
Or the five senses and the twofold consideration of reason, which are understood through the woman with seven husbands: of whom it is said in John 4: "Call your husband." For he who subjects himself to the senses of the flesh bears no fruit: Job 24: "He fed the barren woman who does not bear, and did no good to the widow"; because, as is said in Galatians 6, "he who sows in the flesh shall from the flesh reap corruption"; and First John 2: "The world passes away and its concupiscence."
Commentary on Luke, Chapter 20And the second took her to wife, and he died childless.
καὶ ἔλαβεν ὁ δεύτερος τὴν γυναῖκα, καὶ οὗτος ἀπέθανεν ἄτεκνος·
и҆ поѧ́тъ вторы́й женꙋ̀, и҆ то́й ᲂу҆́мре безча́денъ:
And the third took her; and in like manner the seven also: and they left no children, and died.
καὶ ὁ τρίτος ἔλαβεν αὐτὴν ὡσαύτως· ὡσαύτως δὲ καὶ οἱ ἑπτά· οὐ κατέλιπον τέκνα, καὶ ἀπέθανον·
и҆ тре́тїй поѧ́тъ ю҆̀: та́кожде же и҆ всѝ се́дмь: и҆ не ѡ҆ста́виша ча̑дъ и҆ ᲂу҆мро́ша:
Last of all the woman died also.
ὕστερον δὲ πάντων καὶ ἡ γυνὴ ἀπέθανεν.
по́слѣжде же всѣ́хъ ᲂу҆́мре и҆ жена̀:
Therefore in the resurrection whose wife of them is she? for seven had her to wife.
ἐν τῇ ἀναστάσει οὖν τίνος αὐτῶν γίνεται γυνή; οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
въ воскрⷭ҇нїе ᲂу҆̀бо, кото́рагѡ и҆́хъ бꙋ́детъ жена̀; се́дмь бо и҆мѣ́ша ю҆̀ женꙋ̀.
In the resurrection, therefore, of which of them will she be the wife? For the seven had her as wife. They oppose with the disgrace of the story, so that they may deny the truth of the resurrection. But mystically, these seven brothers who died without children correspond to the reprobate of all kinds, who, throughout the entirety of this life's span, which revolves in seven days, are barren of good works. When these are individually swept away by miserable death, ultimately even the worldly way of life itself, which they led without vital work, will pass away like an unfruitful wife.
On the Gospel of LukeFourth, regarding the cavil of the Sadducees posing the doubt, it is added: In the resurrection, therefore, whose wife of them shall she be? Since indeed seven had her as wife, as if they were saying: she belongs no more to one than to another; therefore either all will have her, or none. If therefore both are unfitting, it is against the Law to posit the resurrection.
From which it appears that they erred concerning the resurrection on account of a carnal understanding of spiritual Scripture and spiritual glory; whence carnal understanding kills, while it corrupts spiritual Scriptures; on account of which, Second Corinthians 3: "The letter kills, but the spirit gives life." Therefore John 6: "The words which I have spoken to you are spirit and life"; on account of which, First Corinthians 15: "But this I say, that flesh and blood shall not possess the kingdom of God, neither shall corruption possess incorruption," that is, those who think carnally. And such were these Sadducees, who, not understanding the nobility of the rational spirit nor the meaning of spiritual Scripture nor the power of almighty God, did not believe the resurrection was to come. Therefore it is said in Matthew 22: "You err, not knowing the Scriptures nor the power of God."
Commentary on Luke, Chapter 20For the question submitted to Christ had nothing to do with the god, but only with the state, of that world. It was: "Whose wife should this woman be in that world after the resurrection? " They thus subvert His answer respecting the essential question of marriage, and apply His words, "The children of this world marry and are given in marriage," as if they referred to the Creator's men, and His permission to them to marry; whilst they themselves whom the god of that world-that is, the rival god-accounted worthy of the resurrection, do not marry even here, because they are not children of this world.
Against Marcion Book IVAnd Jesus answering said unto them, The children of this world marry, and are given in marriage:
καὶ ἀποκριθεὶς εἶπεν αὐτοῖς ὁ Ἰησοῦς· οἱ υἱοὶ τοῦ αἰῶνος τούτου γαμοῦσι καὶ ἐκγαμίζονται·
И҆ ѿвѣща́въ речѐ и҆̀мъ і҆и҃съ: сы́нове вѣ́ка сегѡ̀ же́нѧтсѧ и҆ посѧга́ютъ:
And Jesus said to them: The children of this age marry, and are given in marriage. When the Lord says: Do not give what is holy to dogs, nor cast your pearls before swine (Matthew 7), because He is found to have said certain things either here about the glory of the resurrection, or elsewhere about the mystery of His dispensation or even His divinity, which many who were present either by resisting or by scorning did not receive, He is not to be thought as having given what is holy to dogs, or cast pearls before swine. For He did not give to those who could not grasp it, who, due to the impurity of others, ought not to be neglected. Indeed, when the tempters were questioning Him, and He was responding to them in such a way that they had nothing to contradict, even though they would rather languish in their own venom than be satisfied with His food, yet others who were able to grasp it heard many things usefully because of them.
On the Gospel of LukeAnd Jesus said to them, etc. After the erroneous inquiry, he here subjoins the truthful response. Concerning which four things are introduced, namely the assertion of truth, the reason for the assertion, the confirmation of the reason, and the commendation of the confirmation.
First, as regards the assertion of truth, he says: And Jesus said to them: The children of this world marry and are given in marriage, for the sake of having succession, as in Tobit 8: "You, Lord, know that not for the sake of lust do I take my sister as wife, but solely out of love of posterity, in which your name may be blessed forever and ever." And this marriage, although it could belong to spiritual men, is nevertheless only among those living in the flesh; whence children of this world does not connote vice. But others marry for the sole fulfillment of pleasure, concerning whom Genesis 6: "The sons of God, seeing the daughters of men that they were fair, took to themselves wives of all whom they chose"; and above in chapter 14: "I have married a wife, and therefore I cannot come." And then children of this world connotes vice, as also above in chapter 16: "The children of this world are more prudent than the children of light," etc. And these are the children of the bondwoman, concerning whom Galatians 4: "The son of the bondwoman shall not be heir with the son of the free woman." But neither of these will exist in the resurrection, neither succession nor carnal pleasure.
Commentary on Luke, Chapter 20Against conjugal chastity it is objected: Luke 20: The children of this age marry and are given in marriage, etc.: but the children of this age are not children of God: therefore through the conjugal act which they exercise, they are not children of God: therefore conjugal continence is repugnant to the law of God.
Disputed Questions on Evangelical Perfection, Question 3To that which is objected concerning the children of this world, it must be said that the children of the world are sometimes distinguished from the children of light, as in Luke 16: The children of this world are more prudent than the children of light, etc.; sometimes they are distinguished from the children of the other world or of the resurrection, as here. In the first way, the children of this world are called those who conform themselves to this world and love it above all: and thus it has the sense of vice. In the second way, the children of this world are called those who live in this world, or pass away with the world; and thus it has the sense of infirmity. Whence from this it is not established that marriage is blameworthy, but that it has an infirmity attached to it.
Disputed Questions on Evangelical Perfection, Question 3And those whose life is common, have common graces and a common salvation; common to them are love and training. "For in this world," he says, "they marry, and are given in marriage," in which alone the female is distinguished from the male; "but in that world it is so no more." There the rewards of this social and holy life, which is based on conjugal union, are laid up, not for male and female, but for man, the sexual desire which divides humanity being removed.
The Instructor Book 1If anyone ponders over this answer about the resurrection of the dead, he will find that the Lord is not rejecting marriage but is purging the expectation of physical desire in the resurrection. The words "the children of this age" were not spoken in contrast to the children of some other age. It is like saying, "those born in this generation," who are children by force of birth, being born and engendering themselves, since without the process of birth no one will pass into this life. This process of birth is balanced by a process of decay and is no longer in store for the person who has once been cut off from life here.
The Stromata Book 3Of the benefit of virginity and of continency. In Genesis: "Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee." Of this same thing in the Gospel according to Matthew: "All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother's womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who can receive it, let him receive it." Also according to Luke: "The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, 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: for all live unto Him." Also in the first Epistle of Paul to the Corinthians: "It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way." Also in the same place: "An unmarried man thinks of those things which are the Lord's, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord's, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband." Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: "Be ye ready, for three days ye shall not approach to women." Also in the first book of Kings: "And the priest answered to David, and said, There are no profane loaves in my hand, except one sacred loaf. If the young men have been kept back from women, they shall eat." Also in the Apocalypse: "These are they who have not defiled themselves with women, for they have continued virgins; these are they who follow the Lamb whithersoever He shall go."
Treatise XII Three Books of Testimonies Against the JewsLet us also see what Christ said to them. He says, "The children of this world that lead worldly, fleshly lives full of fleshly lust marry and are married for the procreation of children. Those who have maintained an honorable and chosen life, full of all excellence, and have been accounted worthy of attaining to a glorious and marvelous resurrection, certainly will be raised far above the life which people lead in this world. They will live as is suitable for saints who already have been brought near to God. They are equal with the angels and are the children of God. Since all fleshly lust is taken away and no place whatsoever is left in them for bodily pleasure, they resemble the holy angels, fulfilling a spiritual and not a material service suitable for holy spirits. They are at the same time counted worthy of a glory like the angels enjoy.
COMMENTARY ON LUKE, HOMILY 136And our Lord Jesus Christ was born of a virgin, for no other reason than that He might destroy the begetting by lawless desire, and might show to the ruler that the formation of man was possible to God without human intervention. And when He had been born, and had submitted to the other conditions of the flesh,-I mean food, drink, and clothing,-this one condition only of discharging the sexual function He did not submit to; for, regarding the desires of the flesh, He accepted some as necessary, while others, which were unnecessary, He did not submit to. For if the flesh were deprived of food, drink, and clothing, it would be destroyed; but being deprived of lawless desire, it suffers no harm. And at the same time He foretold that, in the future world, sexual intercourse should be done away with; as He says, "The children of this world marry, and are given in marriage; but the children of the world to come neither marry nor are given in marriage, but shall be like the angels in heaven." Let not, then, those that are unbelieving marvel, if in the world to come He do away with those acts of our fleshly members which even in this present life are abolished.
Fragments of the Lost Work of Justin on the Resurrection, Chapter IIIBut 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.)
Catena Aurea by AquinasHe had nobody to fear; that it should seem advisable for Him either to evade their questions, or to make them the occasion of indirectly mooting a subject which He was not in the habit of teaching publicly at any other time. He therefore gave His answer, that "the children of this world marry." You see how pertinent it was to the case in point.
Against Marcion Book IVGod; who have restored the honour of their flesh, and who have already dedicated themselves as sons of that (future) age, by slaying in themselves the concupiscence of lust, and that whole (propensity) which could not be admitted within Paradise! Whence it is presumable that such as shall wish to be received within Paradise, ought at last to begin to cease from that thing from which Paradise is intact.
On Exhortation to ChastityBut the Lord refutes their premise and declares that life there is not bodily. And together with this weak premise and assumption He destroys their teaching as well, saying: you are mistaken, not knowing the Scriptures and misinterpreting their meaning. "The children of this age," that is, those who beget and are begotten in this world, "marry and are given in marriage," that is, "are wed." But the sons of that age do none of such things, for they cannot even die; therefore there is no marriage there either, but life is angelic, divine. Here there is marriage because there is death, and there is death because there is marriage. But there, when death is abolished, what need is there for marriage? For marriage was established as an aid to mortality and to make up for what is lacking. And where there is no lack whatsoever, what need is there for replenishment?
Commentary on LukeBut our Lord shows 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.
Catena Aurea by AquinasBut they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται·
а҆ сподо́бльшїисѧ вѣ́къ ѡ҆́нъ ᲂу҆лꙋчи́ти и҆ воскрⷭ҇нїе, є҆́же ѿ ме́ртвыхъ, ни же́нѧтсѧ, ни посѧга́ютъ:
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(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.
Catena Aurea by AquinasBut those who are considered worthy of that age and the resurrection from the dead neither marry nor are given in marriage. This is not to be understood as if only the worthy will either rise again or be without marriage, and the unworthy, that is, sinners, are either believed not to rise again or to rise for the sake of marriages; rather, it should be understood that all will both rise again and remain without marriages in that age. But the Lord and Savior, to incite souls to seek the glory of the resurrection, wished only to speak of the elect. If, however, in the resurrection they neither marry nor are given in marriage, then the bodies that rise are ones that can marry and be given in marriage, that is, bodies of men and women distinguished by specific members, but bound by no pleasure or necessity of intercourse. For no one says about a stone or a tree, and these things which do not have genital members, that they do not marry nor are given in marriage, but about those who, when they can marry, do not for another reason.
On the Gospel of LukeWhich 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.
Catena Aurea by AquinasTherefore he adds: But they who shall be accounted worthy of that age and of the resurrection from the dead shall neither marry nor take wives: neither shall they marry, as regards women, nor take wives, as regards men. He calls the just worthy of the resurrection. For he speaks here specifically about the resurrection of the just, who will not only rise again but will also be changed, according to that passage of First Corinthians fifteen: "We shall all indeed rise again, but we shall not all be changed." "For the trumpet shall sound, and the dead shall rise incorruptible." Therefore, although the wicked shall rise with the good, as is said in John five: "The hour comes, in which all who are in the tombs shall hear the voice of the Son of God"; nevertheless he speaks specifically of the good, who will be elevated above time and temporal movements, and thereby above marriage and every carnal act.
Commentary on Luke, Chapter 20In us it is not only the spirit which ought to be sanctified, but also our behaviour, manner of life, and our body. What does the apostle Paul mean when he says that the wife is sanctified by the husband and the husband by the wife? And what is the meaning of the Lord's words to those who asked concerning divorce whether it is lawful to put away one's wife as Moses commanded? "Because of the hardness of your hearts," he says, "Moses wrote this; but have you not read that God said to the first man, You two shall be one flesh? Therefore he who divorces his wife except for fornication makes her an adulteress." But "after the resurrection," he says, "they neither marry nor are given in marriage."
The Stromata Book 3I salute you, dearest and most blessed brethren, myself also desiring to enjoy the sight of you, if the state in which I am placed would permit me to come to you. For what could happen to me more desirable and more joyful than to be now close to you, that you might embrace me with those hands, which, pure and innocent, and maintaining the faith of the Lord, have rejected the profane obedience? What more pleasant and sublime than now to kiss your lips, which with a glorious voice have confessed the Lord, to be looked upon even in presence by your eyes, which, despising the world, have become worthy of looking upon God? But since opportunity is not afforded me to share in this joy, I send this letter in my stead to your ears and to your eyes, by which I congratulate and exhort you that you persevere strongly and steadily in the confession of the heavenly glory; and having entered on the way of the Lord's condescension, that you go on in the strength of the Spirit, to receive the crown, having the Lord as your protector and guide, who said, "Lo, I am with you alway, even unto the end of the world." O blessed prison, which your presence has enlightened! O blessed prison, which sends the men of God to heaven! O darkness, more bright than the sun itself, and clearer than the light of this world, where now are placed temples of God, and your members are to be sanctified by divine confessions!
Epistle LXXXHold fast, O virgins! hold fast what you have begun to be; hold fast what you shall be. A great reward awaits you, a great recompense of virtue, the immense advantage of chastity. Do you wish to know what ill the virtue of continence avoids, what good it possesses? "I will multiply," says God to the woman, "thy sorrows and thy groanings; and in sorrow shalt thou bring forth children; and thy desire shall be to thy husband, and he shall rule over thee." You are free from this sentence. You do not fear, the sorrows and the groans of women. You have no fear of child-bearing; nor is your husband lord over you; but your Lord and Head is Christ, after the likeness and in the place of the man; with that of men your lot and your condition is equal. It is the word of the Lord which says, "The children of this world beget and are begotten; but they who are counted worthy of that world, and of the resurrection from the dead, neither marry nor are given in marriage: neither shall they die any more: for they are equal to the angels of God, being the children of the resurrection." That which we shall be, you have already begun to be. You possess already in this world the glory of the resurrection. You pass through the world without the contagion of the world; in that you continue chaste and virgins, you are equal to the angels of God. Only let your virginity remain and endure substantial and uninjured; and as it began bravely, let it persevere continuously, and not seek the ornaments of necklaces nor garments, but of conduct. Let it look towards God and heaven, and not lower to the lust of the flesh and of the world, the eyes uplifted to things above, or set them upon earthly things.
Treatise II. On the Dress of Virgins.Just as our Lord also said, 'They shall neither marry nor be given in marriage, but shall be equal to the angels, the children of the God of the resurrection.'
Dialogue with Trypho, Chapter LXXXI"But they whom God shall account worthy of the possession of that world and the resurrection from the dead, neither marry nor are given in marriage; forasmuch as they cannot die any more, since they become equal to the angels, being made the children of God and of the resurrection." If, then, the meaning of the answer must not turn on any other point than on the proposed question, and since the question proposed is fully understood from this sense of the answer, then the Lord's reply admits of no other interpretation than that by which the question is clearly understood.
Against Marcion Book IV"And all that glory shall serve Him; His dominion shall be an everlasting one, which shall not be taker from Him, and His kingdom that which shall not be destroyed," because in it "men shall not die, neither shall they marry, but be like the angels." It is about the same advent of the Son of man and the benefits thereof that we read in Habakkuk: "Thou wentest forth for the salvation of Thy people, even to save Thine anointed ones, -in other words, those who shall look up and lift their heads, being redeemed in the time of His kingdom.
Against Marcion Book IVWith what consistency do we mount that (future) judgment-seat to pronounce sentence against those whose gifts we (now) seek after? For you too, (women as you are, ) have the self-same angelic nature promised as your reward, the self-same sex as men: the self-same advancement to the dignity of judging, does (the Lord) promise you.
On the Apparel of Women Book I"But if 'in that age they will neither marry nor be given in marriage, but will be equal to angels,' is not the fact that there will be no restitution of the conjugal relation a reason why we shall not be bound to our departed consorts? "Nay, but the more shall we be bound (to them), because we are destined to a better estate-destined (as we are) to rise to a spiritual consortship, to recognise as well our own selves as them who are ours.
On MonogamyBut the sons of that age do none of such things, for they cannot even die; therefore there is no marriage there either, but life is angelic, divine. Here there is marriage because there is death, and there is death because there is marriage. But there, when death is abolished, what need is there for marriage? For marriage was established as an aid to mortality and to make up for what is lacking. And where there is no lack whatsoever, what need is there for replenishment?
Commentary on LukeAs 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.
Catena Aurea by AquinasNeither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.
οὔτε γὰρ ἀποθανεῖν ἔτι δύνανται· ἰσάγγελοι γάρ εἰσι καὶ υἱοί εἰσι τοῦ Θεοῦ, τῆς ἀναστάσεως υἱοὶ ὄντες.
ни ᲂу҆мре́ти бо ктомꙋ̀ мо́гꙋтъ: ра́вни бо сꙋ́ть а҆́гг҃лѡмъ и҆ сн҃ове сꙋ́ть бж҃їи, воскрⷭ҇нїѧ сн҃ове сꙋ́ще:
How do we understand these two resurrections? Do we, it may be, understand that they who rise now will not rise then; that the resurrection of some is now, of some others then? It is not so. For we have risen in this resurrection, if we have rightly believed; and we ourselves, who have already risen, are looking for another resurrection in the end. Moreover, both now are we risen to eternal life, if we perseveringly continue in the same faith; and then, too, we shall rise to eternal life, when we shall be made equal with the angels.
Tractates on John 19(de Quæst. Ev. l. ii. cap. 49.) 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.
Catena Aurea by AquinasFor they can no longer die. Because marriages are for the sake of children. Children are for the sake of succession. Succession is for the sake of death. Therefore, where there is no death, neither are there marriages.
On the Gospel of LukeFor they are equal to angels and are sons of God, being sons of the resurrection. Equal to angels and sons of God, who, renewed by the glory of the resurrection, without any fear of death, without any stain of corruption, without any act of earthly state, enjoy the perpetual vision of God, to which, whoever desires to ascend to the equality of angelic dignity must now condescend to the least of the brothers.
On the Gospel of LukeOr 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.
Catena Aurea by AquinasSecond, as regards the reason for the assertion, he adds: For neither can they die anymore; from which it follows that they will not have wives. Hence Bede: "Since marriages exist for the sake of children, children for the sake of succession, and succession exists on account of death: where therefore there is no death, neither are there marriages."
But then it can be argued from this that since in paradise there was no death before sin, marriages would not have existed.
And the response to this is that although there was no death by necessity, as there is now, there was nevertheless death by possibility, because the first parents had an animal body, but after the resurrection the body will be spiritual, according to that passage of First Corinthians fifteen: "It is sown an animal body, it shall rise spiritual: it is sown in weakness, it shall rise in power: it is sown in dishonor, it shall rise in glory."
Therefore he adds: For they are equal to the Angels and are sons of God, since they are sons of the resurrection, that is, just as the Angels are immortal, incorruptible, above time and the variations of temporal movements, so shall the good be, because after the resurrection we shall then be equal to the Angels according to the dignity of glory; on account of which, Revelation twenty-one: "The measure of a man, which is that of an Angel." Nor is this surprising, because then we shall be made like God through glory, according to that passage of First John three: "Now we are sons of God, and it has not yet appeared what we shall be. We know that, when he shall appear, we shall be like him, because we shall see him as he is." Hence Rabanus: "They are as the Angels of God in heaven, who, renewed by the glory of the resurrection, without any fear of death, without any stain of corruption, without any act of earthly condition, enjoy the perpetual vision of God. To which equality of angelic dignity, whoever desires to ascend must condescend to the least of the brethren by acting piously." And he rightly says this, because one who does not wish to be made like the Angels in ministry cannot be like them in glory.
Commentary on Luke, Chapter 20Faith is then, so to speak, a comprehensive knowledge of the essentials; and knowledge is the strong and sure demonstration of what is received by faith, built upon faith by the Lord's teaching, conveying the soul on to infallibility, science, and comprehension. And, in my view, the first saving change is that from heathenism to faith, as I said before; and the second, that from faith to knowledge. And the latter terminating in love, thereafter gives the loving to the loved, that which knows to that which is known. And, perchance, such an one has already attained the condition of "being equal to the angels." Accordingly, after the highest excellence in the flesh, changing always duly to the better, he urges his flight to the ancestral hall, through the holy septenniad of heavenly abodes to the Lord's own mansion; to be a light, steady, and continuing eternally, entirely and in every part immutable.
The Stromata Book 7even the Lord manifestly hints obscurely at this when He says: At the resurrection they are equal to the angels.
The Christian Topography, Book 5For 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.
Catena Aurea by AquinasMy God, however, who formed that which He had taken out of the dust of the ground in the true quality of flesh, although not issuing as yet from conjugal seed, was equally able to apply to angels too a flesh of any material whatsoever, who built even the world out of nothing, into so many and so various bodies, and that at a word! And, really, if your god promises to men some time or other the true nature of angels (for he says, "They shall be like the angels"), why should not my God also have fitted on to angels the true substance of men, from whatever source derived? For not even you will tell me, in reply, whence is obtained that angelic nature on your side; so that it is enough for me to define this as being fit and proper to God, even the verity of that thing which was objective to three senses-sight, touch, and hearing.
Against Marcion Book IIIFor this corruptible"-and as he spake, the apostle seemingly pointed to his own flesh-"must put on incorruption, and this mortal must put on immortality." in order, indeed, that it may be rendered a fit substance for the kingdom of God. "For we shall be like the angels." This will be the perfect change of our flesh-only after its resurrection.
Against Marcion Book VTo this discussion, however, our Lord's declaration puts an effectual end: "They shall be," says He, "equal unto the angels." As by not marrying, because of not dying, so, of course, by not having to yield to any like necessity of our bodily state; even as the angels, too, sometimes.
On the Resurrection of the FleshBut to Christians, after their departure from the world, no restoration of marriage is promised in the day of the resurrection, translated as they will be into the condition and sanctity of angels. Therefore no solicitude arising from carnal jealousy will, in the day of the resurrection, even in the case of her whom they chose to represent as having been married to seven brothers successively, wound any one of her so many husbands; nor is any (husband) awaiting her to put her to confusion.
To His Wife Book I"For they are equal to the Angels and are sons of God." Why? Because they are sons of the resurrection. These words have the following meaning: I, He says, called them sons of God because in their birth nothing bodily is perceived, but everything is divine. For in the resurrection there is no preceding of union, nor seed, nor womb, nor conception, but God gives birth to our bodies in a way known to Him. Since God acts in the resurrection, those who are reborn through the resurrection are rightly called sons of God.
Commentary on LukeAs 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.
Catena Aurea by AquinasNow that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
ὅτι δὲ ἐγείρονται οἱ νεκροί, καὶ Μωϋσῆς ἐμήνυσεν ἐπὶ τῆς βάτου, ὡς λέγει Κύριον τὸν Θεὸν Ἀβραὰμ καὶ τὸν Θεὸν Ἰσαὰκ καὶ τὸν Θεὸν Ἰακώβ.
а҆ ꙗ҆́кѡ востаю́тъ ме́ртвїи, и҆ мѡѷсе́й сказа̀ при кꙋпинѣ̀, ꙗ҆́коже глаго́летъ гдⷭ҇а бг҃а а҆враа́млѧ и҆ бг҃а і҆саа́кова и҆ бг҃а і҆а́кѡвлѧ:
But that the dead rise again, even Moses showed at the bush, as he says, "The Lord God of Abraham, and the God of Isaac, and the God of Jacob." To confirm the truth of the resurrection, he could have used much more obvious examples, among which is this: "The dead shall be raised, and those who are in the tombs shall arise." Therefore it is questioned why the Lord chose to bring forth this testimony, which seems ambiguous or not sufficiently relevant to the truth of the resurrection. But the Sadducees accepted only the five books of Moses, rejecting the prophecies of the prophets. Thus, it was foolish to bring forth testimonies from there whose authority they did not follow. Furthermore, to prove the immortality of souls, he used the example from Moses: "I am the God of Abraham, and the God of Isaac, and the God of Jacob" (Exodus III)...
On the Gospel of LukeOr 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.
Catena Aurea by AquinasThird, as to the confirmation of reason, he adds: That the dead truly rise, even Moses showed at the bush, that is, the word of the Lord which he spoke to Moses in the vision of that burning and unconsumed bush, according to what is said in Exodus 3: "The Lord appeared to him in a flame of fire from the midst of the bush, and he saw that the bush burned and was not consumed"; and it follows that the Lord spoke the words which follow here: As he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob: Exodus 3: "The Lord called Moses from the midst of the bush" "and said: I am the God of Abraham and the God of Isaac and the God of Jacob."
Commentary on Luke, Chapter 20The Savior also demonstrated the great ignorance of the Sadducees by bringing forward their own leader Moses, who was clearly acquainted with the resurrection of the dead. He set God before us saying in the bush, "I am the God of Abraham, and the God of Isaac and the God of Jacob." Of whom is he God, if, according to their argument, these have ceased to live? He is the God of the living. They certainly will rise when his almighty right hand brings them and all that are on the earth there.For people not to believe that this will happen is worthy perhaps of the ignorance of the Sadducees, but it is altogether unworthy of those who love Christ. We believe in him who says, "I am the resurrection and the life." He will raise the dead suddenly, in the twinkling of an eye, and at the last trumpet. It shall sound, the dead in Christ shall rise incorruptible, and we shall be changed. For Christ our common Savior will transfer us into incorruption, glory and to an incorruptible life.
COMMENTARY ON LUKE, HOMILY 136(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.
Catena Aurea by AquinasFor since the Sadducees indeed denied the resurrection, whilst the Lord affirmed it; since, too, (in affirming it, ) He reproached them as being both ignorant of the Scriptures-those, of course which had declared the resurrection-as well as incredulous of the power of God, though, of course, effectual to raise the dead, and lastly, since He immediately added the words, "Now, that the dead are raised," (speaking) without misgiving, and affirming the very thing which was being denied, even the resurrection of the dead before Him who is "the God of the living,"-(it clearly follows) that He affirmed this verity in the precise sense in which they were denying it; that it was, in fact, the resurrection of the two natures of man.
On the Resurrection of the FleshTo His logical argument the Lord also adds testimony from Scripture. Moses says that God said to him from the bush: "I am the God of Abraham" and so forth (Exod. 3:6).
Commentary on LukeOr to the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also showed 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 shows that He is the God and Lord of the living.
Catena Aurea by AquinasFor he is not a God of the dead, but of the living: for all live unto him.
Θεὸς δὲ οὐκ ἔστι νεκρῶν, ἀλλὰ ζώντων· πάντες γὰρ αὐτῷ ζῶσιν.
бг҃ъ же нѣ́сть ме́ртвыхъ, но живы́хъ: вси́ бо томꙋ̀ жи́ви сꙋ́ть.
For those that have believed in God, although they are asleep, are not dead. For our Saviour says to the Sadducees: "But concerning the resurrection of the dead, have ye not read that which is written, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God, therefore, is not the God of the dead, but of the living; for all live to Him." Wherefore, of those that live with God, even their very relics are not without honour. For even Elisha the prophet, after he was fallen asleep, raised up a dead man who was slain by the pirates of Syria. For his body touched the bones of Elisha, and he arose and revived. Now this would not have happened unless the body of Elisha were holy.
Constitutions of the Holy Apostles Book 6"God is not the God of the dead, but of the living." To prove that souls remain after death, something which they denied along with other things (for it could not be that he is the God of those who do not exist at all), the resurrection of bodies would consequently be inferred, which, with the souls, have done good or evil.
On the Gospel of LukeFor all live to him. All those, indeed, whose Lord is God. They live to him, truly the life by which the just live even when they die in the body. About this elsewhere the Lord says: "He who believes in me, even if he dies, shall live" (John XI). Believe, therefore, and if you die, you shall live. But if you do not believe, even when you live, you are dead. For the widow who lives in pleasure is dead while she lives (I Timothy V).
On the Gospel of LukeFrom this, however, the Lord wishes to infer the future resurrection, when he adds: But God is not of the dead, but of the living. For all live to him. From which it follows that they live to him either in act or in potency; but all these were actually dead; therefore they were living to God as to power and disposition. It is therefore necessary to posit a future resurrection. There are, moreover, many testimonies in the Old Testament by which the resurrection of the dead can be proved: Isaiah 26: "Your dead shall live, my slain shall rise again"; and Ezekiel 37: "Dry bones, hear the word of the Lord: Behold," etc.; likewise, Daniel 12: "Many of those who sleep in the dust of the earth shall awake"; likewise, Job 19: "I know that my Redeemer lives, and on the last day I shall rise from the earth"; likewise, Hosea 6: "After two days he will revive us, on the third day he will raise us up"; likewise, Joel 3: "Let them rise up and let the nations ascend into the valley of Jehoshaphat," etc.; likewise, 2 Maccabees 7: "He himself will give you spirit and life with mercy." But the Lord introduced none of these seven witnesses, because the Sadducees, to whom he was responding, accepted only the Pentateuch; whence the Gloss: "He could have given clearer testimonies of the resurrection from the Prophets, but the Sadducees do not accept the Prophets." Or because through this he proves the life of souls after death, which the Sadducees denied, and this was the root of their error. Or because in the citation of this word there is simultaneously enclosed the mystery of the Trinity in the threefold repetition of God, the mystery of the threefold virtue, namely of faith, hope, and charity, in the three aforementioned Patriarchs, the mystery of the Incarnation in the burning bush and also the mystery of the Passion, and in the entire authority the mystery of the Resurrection, and thus, as it were, the whole mystery of the Christian faith; because every figure of mysteries and variety of words has been consummated in the incarnate Word, according to that passage in Isaiah 28: "I have heard of consummation and abbreviation," etc.; and Hebrews 1: "In many ways," etc.
Commentary on Luke, Chapter 20The prophet's words are applicable to those who sin without perceiving their sin. A sinner who has received baptism, although he may be dead toward his soul because he does not perceive his sin, he is alive to God because of the grace of baptism that he possesses. This agrees with the words "God is not of the dead but of the living, for they are all living in him."
ON THE INDWELLING OF THE HOLY SPIRIT 1If the patriarchs had been utterly destroyed and were not alive before God by the hope of the resurrection, He would not have said "I am," but "I was." For concerning things damaged and lost we usually say: I "was" the owner of such-and-such a thing. But now, when God said "I am," He showed that He is the Lord and God of the living, and not of those who have been utterly destroyed. For although they have died, yet by the hope of the resurrection they are alive, just as Adam, although he was alive, was nevertheless mortal, and it is said of him that he died at the very moment he tasted the forbidden fruit.
Commentary on LukeThis 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.
Catena Aurea by AquinasThen certain of the scribes answering said, Master, thou hast well said.
ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπον· διδάσκαλε, καλῶς εἶπας.
Ѿвѣща́вше же нѣ́цыи ѿ кни̑жникъ реко́ша: ᲂу҆чт҃лю, до́брѣ ре́клъ є҆сѝ.
But some of the scribes answering said: "Master, you have spoken well." And they dared not ask him anything further. The chief priests, Sadducees, and scribes seeking a cause for calumny, and to find a word that could be ensnared, since they were confounded in their speeches, asked no more, but openly handed him over to the Roman authority. From this, we understand that the poison of envy can indeed be overcome, but it is difficult to rest.
On the Gospel of LukeAnd 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.
Catena Aurea by AquinasFourth, with respect to the commendation of the confirmation, he adds: And certain of the scribes answering said to him: Master, thou hast spoken well. The scribes commended this because they were of the sect of the Pharisees, who say that there is a resurrection. Whence in Matthew twenty-two it is said that "the Pharisees, seeing that he had silenced the Sadducees, came together in one," because on this account they applauded him. For concerning this there was contention between the Sadducees and the Pharisees: whence in Acts twenty-three, "Paul, knowing that one part were Sadducees and the other Pharisees, cried out in the council: Men and brethren, I am a Pharisee; concerning the hope and resurrection of the dead I am judged. And when he had said this, there arose a dissension between the Pharisees and the Sadducees, and the multitude was divided. For the Sadducees say that there is no resurrection of the dead, nor angel, nor spirit, but the Pharisees confess both."
Commentary on Luke, Chapter 20They, indeed, who had caught the very force of His voice, and pronunciation, and expression, discovered no other sense than what had reference to the matter of the question. Accordingly, the Scribes exclaimed, "Master, Thou hast well said." For He had affirmed the resurrection, by describing the form thereof in opposition to the opinion of the Sadducees.
Against Marcion Book IVWhen the Sadducees were thus put to shame, the scribes, pleased with the victory over them, approved of Jesus as their adversary.
Commentary on LukeBut when the Sadducees were silenced, the Scribes commend Jesus, for they were opposed to them, saying to Him, Master, thou hast well said.
Catena Aurea by AquinasAnd after that they durst not ask him any question at all.
οὐκέτι δὲ ἐτόλμων ἐπερωτᾶν αὐτὸν οὐδέν.
Ктомꙋ́ же не смѣ́ѧхꙋ є҆го̀ вопроси́ти ничесѡ́же. Рече́ же къ ни̑мъ:
Since therefore he had confounded both parties, both were silent: whence it is added: And they dared not ask him any more questions: from which it is apparent that they were asking not out of eagerness to learn, but to conquer and overcome. Whence the Gloss says: "Refuted in arguments, they no longer ask questions, but openly seize him and hand him over to the Roman power. From this we understand that the poisons of envy can be overcome, but they can scarcely be quieted." Therefore they did not dare to question him, because they saw that he had something divine in himself, with whom it is not safe to dispute: Job nine: "How great am I that I should answer him and speak with him in my own words? Who, even if I had anything just, would not answer, but would entreat my judge." Therefore in them was verified that word of the Psalm: "They failed in their searching with scrutiny"; and therefore: "Man shall approach to a deep heart, and God shall be exalted."
Commentary on Luke, Chapter 20And he said unto them, How say they that Christ is David's son?
Εἶπε δὲ πρὸς αὐτούς· πῶς λέγουσι τὸν Χριστὸν υἱὸν Δαυῒδ εἶναι;
ка́кѡ глаго́лютъ хрⷭ҇та̀ сн҃а дв҃дова бы́ти;
Before summarizing his commandments, the Lord included the faith and mercy preceding his passion at the end of his testament. Faith is that we believe Christ is our Lord and God and sits at the right hand of God. … He rebukes those who say that Christ is the Son of David. How then did that blind man deserve healing by acknowledging the Son of David?44 How did the children, saying "Hosanna to the Son of David," give the glory of their lofty proclamation to God? Here Jesus did not rebuke them because they acknowledged the Son of David but because they do not believe him to be the Son of God. The true faith does not confess one versus the other but both. Although at the beginning we judged to know nothing but Jesus Christ and him crucified, yet now since we are near the judgment, we already do not know Christ only crucified but also wait for him coming in the clouds. The unbeliever looks on the wounds. The faithful one is taken up and runs to meet Christ in the air. Let us therefore believe that Christ is God and man.
EXPOSITION OF THE GOSPEL OF LUKE 10.1-3They are not blamed here because they acknowledge Him to be David's Son, for the blind man for so doing was thought worthy to be healed. (Luke 18:42.) And the children saying, Hosanna to the Son of David, (Matt. 21:9.) rendered to God the glory of the highest praise; but they are blamed because they believe Him not to be the Son of God. Hence it is added, And David himself saith in the book of Psalms, The Lord said unto my Lord. (Ps. 110:1.) Both the Father is Lord and the Son is Lord, but there are not two Lords, but one Lord, for the Father is in the Son, and the Son is in the Father. He Himself sits at the right hand of the Father, for He is coequal with the Father, inferior to none; for it follows, Sit thou at my right hand. He is not honoured by sitting at the right hand, nor is He degraded by being sent. Degrees of dignity are not sought for, where is the fulness of divinity.
Catena Aurea by AquinasAnd 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.
Catena Aurea by AquinasAnd he said to them: How do they say, etc. After he refuted those erring concerning the mystery of the resurrection, here he refutes those erring concerning the mystery of the incarnation, who namely do not believe Christ to be true man and God. Now Christ does this by inquiring and introducing a question which is impossible to resolve unless it is believed and understood that Christ is of a twofold nature. In this question, therefore, Christ, the master of faith, proposes the carnal generation of Christ himself, commonly believed by the Jews; second, he assumes the eternal generation foretold by the Prophet; and he concludes with the apparent controversy between the two.
First, therefore, as to the carnal generation of Christ commonly believed, he says: But he said to them: How do they say that Christ is the son of David? All the Jews commonly say this, and also all Christian men. For to David himself the promise concerning Christ was made, as it is said in the Psalm: "Of the fruit of your womb I will set upon your throne"; and in 2 Kings 7: "I will raise up your seed after you, who shall come forth from your womb, and I will establish his kingdom and make firm the throne of his kingdom forever." This cannot be said except of Christ, as the Angel attests, according to that passage above in chapter one: "The Lord God will give him the throne of David his father, and he shall reign in the house of Jacob forever." Therefore rightly "the crowds cried out: Hosanna to the son of David; blessed is he who comes in the name of the Lord!" Matthew 21. And the Apostle preached this according to that passage in 2 Timothy 2: "Remember that the Lord Jesus Christ rose from the dead, of the seed of David, according to my Gospel"; and in Acts 2, Peter said: "Therefore, since he was a prophet and knew that God had sworn to him with an oath that of the fruit of his loins one would sit upon his throne, foreseeing this he spoke of the resurrection."
Commentary on Luke, Chapter 20The Savior asked them, "How do they say that Christ is David's son? David himself says in the book of Psalms, 'The Lord said to my Lord, "Sit on my right hand until I place your enemies as a footstool under your feet." ' David therefore calls him Lord, and how is he his son?" The beginning of understanding is faith. He says, "If you will not believe, you cannot understand." The examination of important truths leads to salvation. Emmanuel is the Son and the Lord of David. If anyone would learn in what way he is to understand this, he must certainly begin the exact and blameless examination of his mystery. This was kept in silence from the foundation of the world but has been revealed in the latter ages of the world.
COMMENTARY ON LUKE, HOMILY 137We also will ask the Pharisees of today a similar question. They deny that he who was born of the holy Virgin is very Son of God the Father and himself also God. They also divide the one Christ into two sons. Let these people explain to us how David's Son is his Lord, not so much as to human lordship as divine. To sit at the right hand of the Father is the assurance and pledge of supreme glory. Those who share the same throne are equal also in dignity, and those who are crowned with equal honors are understood of course to be equal in nature. To sit by God can signify nothing else than sovereign authority. The throne declares to us that Christ possesses power over everything and supremacy by right of his substance. How is the Son of David David's Lord, seated at the right hand of God the Father and on the throne of Deity? Is it not altogether according to the unerring word of the mystery that the Word as God sprung from the very substance of God the Father? Being in his likeness and equal with him, he became flesh. He became man, perfectly and yet without departing from the incomparable excellence of the divine dignities. He continued in that state in which he had always been. He still was God, although he became flesh and in form like us. He is David's Lord therefore according to that which belongs to his divine glory, nature and sovereignty. He is his son according to the flesh.
COMMENTARY ON LUKE, HOMILY 137The Pharisees did not answer Christ's question. They did this in spitefulness, or rather against their own selves, for perhaps being convicted by the inquiry the word of salvation would have shined in them. They did not wish to know the truth, but sinfully seizing for themselves the Lord's inheritance, they denied the heir, or rather wickedly murdered him. They rejected the faith because of their love of leadership, greed for profit, and for their shameful gains.…To remove from them the habit of thinking and speaking of him in a derogatory and scornful manner, he asked them, "How do they say that Christ is David's Son, etc.?" As I have already remarked, they were silent from malicious motives and thereby condemned themselves as unworthy of eternal life and of the knowledge of the truth.
COMMENTARY ON LUKE, HOMILY 137Or, that He sits on the Father's right hand proves His heavenly glory. For whose throne is equal, their Majesty is equal. But sitting when it is said of God signifies a universal kingdom and power. Therefore He sitteth at the right hand of the Father, because the Word proceeding from the substance of the Father, being made flesh, putteth not off His divine glory.
We then likewise in answer to the new Pharisees, who neither confess the Son of the holy Virgin to be the true Son of God, nor to be God, but divide one son into two, put the like objections: How then is the Son of David David's Lord, and that not by human lordship, but divine?
Catena Aurea by AquinasNow, He did not reject the attestation of those who had assumed His answer to bear this meaning. If, however, the Scribes thought Christ was David's Son, whereas (David) himself calls Him Lord, what relation has this to Christ? David did not literally confute an error of the Scribes, yet David asserted the honour of Christ, when he more prominently affirmed that He was his Lord than his Son,-an attribute which was hardly suitable to the destroyer of the Creator.
Against Marcion Book IVBut how consistent is the interpretation on our side of the question! For He, who had been a little while ago invoked by the blind man as "the Son of David," then made no remark on the subject, not having the Scribes in His presence; whereas He now purposely moots the point before them, and that of His own accord, in order that He might show Himself whom the Mind man, following the doctrine of the Scribes, had simply declared to be the Son of David, to be also his Lord.
Against Marcion Book IVSoon about to go to His sufferings, the Lord preaches about His Divinity, and not openly or with pride, but very humbly. For He asks them and, having brought them to perplexity, leaves it to them to draw the conclusion.
Commentary on LukeAlthough our Lord was shortly about to enter on His Passion, He proclaims His own Godhead, and that too neither incautiously nor boastfully, but with modesty. For He puts a question to them, and having thrown them into perplexity, leaves them to reason out the conclusion; as it follows, And he said unto them, How say they that Christ is David's son?
Catena Aurea by AquinasAnd David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,
καὶ αὐτὸς Δαυῒδ λέγει ἐν βίβλῳ τῶν ψαλμῶν· εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου
Са́мъ бо дв҃дъ глаго́летъ въ кни́зѣ ѱало́мстѣй: речѐ гдⷭ҇ь гдⷭ҇еви моемꙋ̀: сѣдѝ ѡ҆деснꙋ́ю менє̀,
(de Symbolo. ad Catech. l. ii. c. 7.) By the sitting we must not conceive a posture of the human limbs, as if the Father sat on the left and the Son on: the right, but the right hand itself we must interpret to be the power which that Man received who was taken up into Himself by God, that He should come to judge, who at first came to be judged.
Catena Aurea by AquinasHe said to them: How do they say that Christ is the son of David, and David himself says in the book of Psalms: The Lord said to my Lord: Sit at my right hand, until I make your enemies your footstool? David therefore calls him Lord, and how is he his son? The question of Jesus profits us even today against the Jews. For those who confess that Christ is to come assert that he is a simple man and a holy man of the lineage of David. Let us therefore ask them, taught by the Lord, if he is a simple man and only the son of David, how does David call him his Lord? They are not reproved because they say he is the son of David, but because they do not believe he is the Son of God. Indeed, he is both the Lord of David, continuously being God before time, and appeared as the son of David, born as a man at the end of times. And that the enemies are subjected by the Father does not signify the weakness of the Son, but the unity of nature by which one works in the other. For the Son also subjects the enemies to the Father because he glorifies the Father on earth.
On the Gospel of LukeSecond, as to the eternal generation foretold by the Prophet, he adds: And David himself says in the book of Psalms: The Lord said to my Lord: Sit at my right hand. Without doubt David says this word for word in the Psalm, which treats most excellently and most profoundly of the two natures of Christ. For it is established that this is understood of Christ. For God gave to no one the supreme kingdom, the eternal priesthood, and the judgment of all things except to Christ; and all this is described in that Psalm. It is necessary, therefore, that this verse be understood of Christ, in which David himself, inspired by the Holy Spirit, expresses the eternal generation of the Son in this, that he says: "The Lord said to my Lord"; for to say is nothing other than to conceive a word in the mind, which saying indeed could not exist in God except from eternity, because, as is said in Job 33, "God speaks once and does not repeat the same thing a second time." And therefore in John 1: "In the beginning was the Word, and the Word was with God, and the Word was God." He spoke, therefore, eternally when he begot the Son; the Psalm: "The Lord said to me: You are my Son, today I have begotten you."
He also expresses the equality of the Son with the Father, when he says: "Sit at my right hand," that is, equal to me: Hebrews 1: "Who, being the brightness of glory and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sits at the right hand of the Majesty on high," etc., up to: "This day have I begotten thee." Therefore Philippians 2: "Who, being in the form of God, thought it not robbery to be equal with God." That sitting therefore does not signify a local position, but rather supreme rest, dignity, and authority, and through this also equality, which belongs to the Son alone. Therefore Lucifer fell, who desired it: Isaiah 14: "How art thou fallen, O Lucifer, who didst rise in the morning, who didst say in thy heart: I will exalt my throne above the stars of God, and I will sit upon the mountain of the testament, and I will be like the Most High."
Commentary on Luke, Chapter 20He manifests then that He is not opposed to the Father, but agrees with Him, since the Father resists the Son's enemies, Until I make thine enemies thy footstool.
Catena Aurea by AquinasTill I make thine enemies thy footstool.
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
до́ндеже положꙋ̀ врагѝ твоѧ̑ подно́жїе нога́ма твои́ма.
We must believe then that Christ is both God and man, and that His enemies are made subject to Him by the Father, not through the weakness of His power, but through the unity of their nature, since in the one the other works. For the Son also subjects enemies to the Father, in that He glorifies the Father upon earth. (John 17:6.)
Catena Aurea by AquinasHe expresses nonetheless the universal dominion of the Son of God himself, when he adds: Until I make thine enemies the footstool of thy feet: The Psalm: "Thou hast subjected all things under his feet," etc., because by his almighty power he both governs the good and tramples the wicked. Whence 1 Corinthians 15: "He must reign, until he hath put his enemies under his feet"; "for he hath subjected all things under his feet"; Isaiah 45: "Thus saith the Lord to my anointed Cyrus, whose right hand I have taken hold of, that I may subdue all nations and turn the backs of kings," etc. For of Christ it is said in Apocalypse 19: "He had on his garment and on his thigh written: King of kings," etc.
Commentary on Luke, Chapter 20David therefore calleth him Lord, how is he then his son?
Δαυῒδ οὖν αὐτὸν Κύριον καλεῖ· καὶ πῶς υἱὸς αὐτοῦ ἐστιν;
Дв҃дъ ᲂу҆̀бо гдⷭ҇а є҆го̀ нарица́етъ, и҆ ка́кѡ сн҃ъ є҆мꙋ̀ є҆́сть;
Third, as regards the apparent controversy of both, he adds: David therefore calls him Lord, and how is he his son? For it is impossible to say that according to his human nature Christ was the lord of David, because Christ was not yet born nor conceived; and moreover, a son is never called the lord of his father; and again, since David was an exalted king, it does not seem that he had any mere man as his lord. It remains therefore that, since Christ according to the same nature cannot be said to be at once the true son and lord, of King David, it is necessary that he be at once God and man. And this indeed is true, which no one can deny unless he wholly overthrows Scripture and the faith received from the Fathers.
Now there are manifold testimonies in Scripture concerning this twofold nature of Christ, but he chose this testimony especially, both because David among the Prophets prophesied most excellently concerning Christ, and also because that Psalm from which this verse is taken most excellently expresses the mystery of the entire truth of faith. Whence Cassiodorus also says of that Psalm that "it is a mirror of the heavenly mystery, a treasury of the Sacred Scriptures, where everything is said in summary that is proclaimed in the narrative of both Testaments."
For the intention of the whole of both testaments principally concerns the twofold nature of Christ, concerning which David himself says: "He shall come down like rain upon a fleece"; and afterwards: "Let his name be blessed forever"; and again: "Beautiful in form above the sons of men"; and afterwards: "Your throne, O God, is forever and ever"; and Baruch chapter three: "This is our God, and no other shall be esteemed against him." "After these things he was seen upon the earth and conversed with men"; and Isaiah chapter seven: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel"; and Isaiah chapter nine: "A little child is born to us, and a son is given to us, and his name shall be called Wonderful, Counselor, God, the Mighty," etc. Likewise, Isaiah chapter fifty-three: "He shall grow up like a tender plant"; and afterwards: "Who shall declare his generation?" And Micah chapter five: "And you, Bethlehem Ephratha, you are small among the thousands of Judah; for from you shall come forth he who is to be ruler in Israel, and his going forth is from the beginning, from the days of eternity." Therefore, Romans chapter one: "Who was made for him from the seed of David according to the flesh, who was predestined the Son of God in power, according to the spirit of sanctification," etc.; and Romans chapter nine: "Whose is the adoption of sons and the glory and the covenant and the giving of the law and the worship and the promises, whose are the fathers, from whom is Christ according to the flesh, who is over all things God blessed." And this is expressly stated in John chapter one: "In the beginning was the Word"; and afterwards: "The Word was made flesh and dwelt among us, and we saw his glory," etc. Finally, Christ himself, in John chapter eight: "The Beginning, who also speak to you"; and Apocalypse, the last chapter: "I am the Alpha and the Omega, the first and the last, the beginning and the end." "I am the root and the offspring of David, the bright and morning star."
In this, therefore, "he established the end of his teaching," as Ambrose says, because in this is the foundation of the Christian religion, in which is rooted and enclosed everything to be believed, namely, that Christ is believed to be man and God. For all the articles of faith are reduced either to the Divinity or to the humanity; and therefore the Apostle said in First Corinthians chapter three: "As a wise architect I have laid the foundation; but no other foundation can anyone lay besides that which has been laid, which is Christ Jesus." And he himself is also the completion, according to that passage in Ecclesiasticus chapter forty-three: "We say many things and fall short in words, but the consummation of our discourse is he himself."
Commentary on Luke, Chapter 20David in truth was both the Father and the servant of Christ, the former indeed according to the flesh, the latter in the Spirit.
Catena Aurea by AquinasDavid, He says, calls Him Lord (Ps. 109:1): how then is He merely his Son? He was indeed a son of David according to the flesh, but at the same time also his God, yet they considered Him only the son of David. Therefore He refutes this opinion of theirs, that Christ is merely a son of David, and declares that He is not opposed to the Father, but has great unity of mind with Him, for the Father vanquishes His enemies. This He said to the scribes.
Commentary on LukeTherefore He asks the question, and having excited their doubts, leaves them to deduce the consequence; as it follows, David therefore calleth him Lord, how is he then his son?
Catena Aurea by Aquinas
Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,
Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ λέγοντες μὴ εἶναι ἀνάστασιν, ἐπηρώτησαν αὐτὸν
[Заⷱ҇ 102] Пристꙋпи́ша же нѣ́цыи ѿ саддꙋкє́й, глаго́лющїи воскрⷭ҇нїю не бы́ти, вопроша́хꙋ є҆го̀,
The Sadducees were a particular sect of the Jews that did not believe in the resurrection. When the Sadducees posed this problem, the Jews were uncertain, hesitant and could not really answer it, because they assumed that flesh and blood could possess the kingdom of God, that is, the perishable could possess imperishability. Along comes Truth. The misguided and misguiding Sadducees questioned him and posed that problem to the Lord. The Lord, who knew what he was saying and who wished us to believe what we did not know, gives an answer by his divine authority which we are to hold by faith. The apostle, for his part, explained it to the extent that it was granted him. We must try to understand this as fully as we can.
SERMON 362.18Then some of the Sadducees, who deny that there is a resurrection, came forward. There were two heresies among the Jews, one of the Pharisees and the other of the Sadducees. The Pharisees upheld the justice of traditions and observations, which they call deuterosis. Hence they were called divided by the people. The Sadducees, however, who are interpreted as just, claimed for themselves what they were not. The former believing in the resurrection of both body and soul, and confessing angels and spirits, while the latter, according to the Acts of the Apostles, denied everything.
On the Gospel of LukeThere 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.
Catena Aurea by AquinasBut certain ones came forward. After he confuted the faithlessness of those erring from malice, here secondly he confutes the unbelief of those erring from ignorance; and this part has two sections. In the first he confutes the error concerning the resurrection; in the second, concerning the incarnation, at the place: But he said to them. In describing the confutation of the error of the Sadducees concerning the final resurrection, he proceeds in this order: for first he sets forth the erroneous question; secondly he adjoins the truthful response, at the place: And Jesus said to them: The children of this, etc. Concerning the erroneous question, the Sadducees are introduced as denying the truth, as alleging a precept, as proposing a case, as raising a doubt, through which they were cast headlong into the aforesaid error.
First, therefore, regarding the error of the Sadducees denying the truth, he says: But some of the Sadducees, who deny that there is a resurrection, came forward, and consequently they were destroying the foundation of divine worship. Whence Chrysostom: "In every matter or act, the driving force of action is the hope of future reward. For he who plows, plows that he may reap; and he who fights, fights that he may conquer." And afterwards: "Take away therefore the hope of the resurrection, and the entire observance of piety is dissolved"; First Corinthians fifteen: "What shall they do who are baptized for the dead, if the dead do not rise at all? Why then are they baptized for them? Why do we also stand in danger every hour?" The Sadducees denied the resurrection both on account of the mortality of souls, which they believed—whence the Gloss: "The Sadducees believed that souls perish with the body"—and also on account of the irreparability of bodies. And in their favor seems to be what is said in the Psalm: "His spirit shall go forth, and he shall return to his earth," etc.; likewise: "Their sepulchres shall be their houses forever"; and Job fourteen: "Man, when he shall have fallen asleep, shall not rise again until the heavens be worn away," etc. But here they do not say that there will be no resurrection, but rather that it is to be deferred until the end of judgment.
For that spirits are immortal, this is proved by their very intellect, appetite, and virtuous activity; but that bodies shall be restored, this is made manifest at once by divine justice, divine clemency, and divine power. Whence against such persons it is said in First Corinthians fifteen: "But someone will say: How do the dead rise? Or with what manner of body shall they come? Foolish one, what you sow is not quickened unless it first die. And what you sow, you sow not the body that shall be, but a bare grain, as of wheat, or of some of the rest. For God gives it a body as he wills, and to each of the seeds its proper body"; and afterwards: "This corruptible must put on incorruption, and this mortal must put on immortality."
Commentary on Luke, Chapter 20"The Sadducees came and were saying to him, 'There is no resurrection of the dead.' " They are called Sadducees, that is "the just," because they say, "We do not serve God for the sake of reward." They do not await the resurrection, and for this reason they call themselves "the just," since they say, "We should love God without a reward."
COMMENTARY ON TATIAN'S DIATESSARON 16.22The 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.
Catena Aurea by AquinasGod forbid, then, that we should expect from Christ conduct which would be unfit even to an ordinary man! The Sadducees, who said there was no resurrection, in a discussion on that subject, had proposed to the Lord a case of law touching a certain woman, who, in accordance with the legal prescription, had been married to seven brothers who had died one after the other. The question therefore was, to which husband must she be reckoned to belong in the resurrection? This, (observe, ) was the gist of the inquiry, this was the sum and substance of the dispute.
Against Marcion Book IVTheir specious inquiry concerned the flesh, whether or not it would be subject to marriage after the resurrection; and they assumed the case of a woman who had married seven brothers, so that it was a doubtful point to which of them she should be restored. Now, let the purport both of the question and the answer be kept steadily in view, and the discussion is settled at once.
On the Resurrection of the FleshTherefore no solicitude arising from carnal jealousy will, in the day of the resurrection, even in the case of her whom they chose to represent as having been married to seven brothers successively, wound any one of her so many husbands; nor is any (husband) awaiting her to put her to confusion. The question raised by the Sadducees has yielded to the Lord's sentence.
To His Wife Book IThe Sadducees, basing their speculations on a weak foundation, did not believe in the teaching of the resurrection. Assuming that after the resurrection there would be a bodily life, they naturally fell into error. Therefore, mocking the teaching of the resurrection as absurd, they invented the present senseless story.
Commentary on LukeNow 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.
Catena Aurea by Aquinas