The Sadducees and the Resurrection (Matthew 22:23–33)

The texts below are quoted verbatim from public-domain English translations; nothing is paraphrased.

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St. John Chrysostom (c. 347–407)

Homilies on the Gospel of Matthew, Homily 70 (on Matthew 22:23–33) Source: trans. in the Nicene and Post-Nicene Fathers, First Series, Vol. 10. Public domain. Full text: https://www.ccel.org/ccel/schaff/npnf110.iii.LXVII.html

On the twofold root of their error, that He proves both a resurrection and a resurrection unlike the one they imagine:

See, at any rate here, how He proves both points, as well that there will be a resurrection, as that it will not be such a resurrection as they suspect.

On their ignorance of the Scriptures and of the power of God:

For hence also arose their tempting Him, from their being ignorant of the Scriptures, and from their not knowing the power of God as they ought.

On why the risen are as the angels:

But not because they do not marry, therefore are they angels, but because they are as angels, therefore they do not marry.

On "I am the God of Abraham," that God is of the living:

For He said not, I was, but, I am; of them that are, and them that live. For like as Adam, although he lived on the day that he ate of the tree, died in the sentence: even so also these, although they had died, lived in the promise of the resurrection.

St. Cyril of Alexandria (c. 376–444)

Commentary on the Gospel of Luke, Sermon 136 (on Luke 20:27–38) Source: trans. R. Payne Smith, Library of Fathers, 1859. Public domain. Full text: https://www.tertullian.org/fathers/cyril_on_luke_13_sermons_135_145.htm

On the Sadducees who invent a story against the hope of the world:

They draw near therefore to Christ our common Saviour, Who is the Life and Resurrection, and endeavour to disprove the resurrection: and being men contemptuous and unbelieving, they invent a story replete with ignorance, and by a string of frigid suppositions wickedly endeavour violently to shake into nothingness the hope of the whole world.

On the risen who are equal with the angels:

those who have maintained an honourable and elect life, full of all excellence, and have therefore been accounted worthy of attaining to a glorious and marvellous resurrection, will be necessarily raised far above the life which men lead in this world ... For they are equal with the angels, and are the children of God.

On how fleshly lust is taken away and they resemble the holy angels:

As therefore 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, such as becomes holy spirits; and are at the same time counted worthy of a glory such as that which the angels enjoy.

On the God of the living, proved from Moses:

But of whom is He God, if, according to their argument, these have ceased to live? for He is the God of the living: and therefore certainly and altogether they will rise, when His almighty right hand brings them thereunto; and not them only, but also all who are upon the earth.

Origen of Alexandria (c. 185–254)

Commentary on Matthew (on Matthew 22:29–32) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxii.html

On the two things the Sadducees did not know:

Two things there are which He says they know not, the Scriptures and the power of God, by which is brought to pass the resurrection, and the new life in it.

On "I am that I am," that God cannot be the God of those who are not:

God moreover is He who says, "I am that I am;" so that it is impossible that He should be called the God of those who are not.

Blessed Augustine of Hippo (354–430)

The City of God, Book 22, and the Enchiridion (on Matthew 22:30) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxii.html

From the Enchiridion, on the earthy matter that perishes not before God:

But that earthy matter of which the flesh of men is made perishes not before God; but into whatsoever dust or ashes reduced ... yet is it in a moment of time restored to that human soul, which at the first quickened it that it became man, lived and grew.

From the City of God, on both sexes rising and the nature preserved:

To me they seem to think most justly, who doubt not that both sexes shall rise again. ... and that nature which they then had shall be preserved, which was quit both of conception and of child-birth.

St. Jerome (c. 347–420)

Commentary on Matthew (on Matthew 22:23–32) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxii.html

On the two sects and the Sadducees who denied resurrection, angel, and spirit:

There were two sects among the Jews, the Pharisees and the Sadducees ... whereas the first believed the resurrection of body and soul, and confessed both Angel and spirit, these, according to the Acts of the Apostles, denied them all, as it is here also said, "Who say that there is no resurrection."

On why the Lord proves the resurrection from Moses:

To prove the immortality of souls therefore, He brings forward an instance out of Moses, "I am the God of Abraham, &c." ... so that having established that souls abide after death, (forasmuch as God could not be the God of those who had no existence any where,) there might fitly come in the resurrection of bodies which had together with their souls done good or evil.

St. Hilary of Poitiers (c. 310–367)

Commentary on Matthew (on Matthew 22:30–32) As preserved in the Catena Aurea on Matthew. Public domain. Full text: https://www.ccel.org/ccel/aquinas/catena1.ii.xxii.html

On the cutting off of sensual enjoyment where its function ceases:

It had been enough to have cut off this opinion of the Sadducees of sensual enjoyment, that where the function ceased, the empty pleasure of the body accompanying it ceased also; but He adds, "But are as the Angels of God in heaven."

On the Patriarchs who must be alive, since God is eternal:

It should be further considered, that this was said to Moses at a time when those holy Patriarchs had gone to their rest. They therefore of whom He was the God were in being ... so they who have a God must themselves be alive, since God is eternal, and it is not possible that which is dead should have that which is eternal.