An Exegetical Analysis of Mark 12:18-27: The Resurrection and the God of the Living
This exegetical study of The Sadducees’ Question and Jesus’ Reply on the Resurrection (Mark 12:18-27) is based on a b-greek discussion from June 2nd, 2014. The initial inquiry raised a question regarding the logical connection within Jesus’ response in Mark 12:24-27. Specifically, the concern was whether the Greek text contains explicit verbal support or a clear logical entailment suggesting that the patriarchs Abraham, Isaac, and Jacob are currently “alive” based on the statement “God is not God of the dead, but God of the living,” particularly in relation to the preceding “green” colored verbs.
The main exegetical issue under examination in Mark 12:18-27 centers on the precise nature of Jesus’ argument for the resurrection against the Sadducees. The Sadducees, who denied the resurrection, present a hypothetical scenario based on levirate marriage law (Deuteronomy 25:5-6) to expose what they perceive as an absurdity in the concept of resurrection. Jesus’ multi-faceted reply addresses their misunderstanding of both the nature of resurrected life (Mark 12:25) and, more critically, the scriptural evidence for resurrection (Mark 12:26-27). The crux of the debate lies in interpreting Jesus’ declaration, “He is not the God of the dead, but of the living” (Mark 12:27), as a proof for resurrection. The core question is whether Jesus’ statement implies that Abraham, Isaac, and Jacob are presently alive in some conscious state, or if it functions as a strong theological argument for their future resurrection, based on God’s enduring covenant relationship with them, which would be negated if they remained eternally defunct. The discussion highlights whether the term ζώντων (living) in this context refers to an immediate, ongoing existence or a guaranteed eschatological reality.
Greek text (Nestle 1904)
Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι· καὶ ἐπηρώτησαν αὐτόν, λέγοντες, Διδάσκαλε, Μωσῆς ἔγραψεν ἡμῖν, ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ, καὶ καταλίπῃ γυναῖκα, καὶ τέκνα μὴ ἀφῇ, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ, καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ· ἑπτὰ ἀδελφοὶ ἦσαν· καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνῄσκων οὐκ ἀφῆκεν σπέρμα· καὶ ὁ δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανεν, καὶ οὐδὲ αὐτὸς ἀφῆκεν σπέρμα· καὶ ὁ τρίτος ὡσαύτως. Καὶ ἔλαβον αὐτὴν οἱ ἑπτά, καὶ οὐκ ἀφῆκαν σπέρμα. Ἐσχάτη πάντων ἀπέθανεν καὶ ἡ γυνή.
Ἐν τῇ ἀναστάσει, ὅταν ἀναστῶσιν, τίνος αὐτῶν ἔσται γυνή; Οἱ γὰρ ἑπτὰ ἔσχον αὐτὴν γυναῖκα.
Καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς, Οὐ διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς γραφάς, μηδὲ τὴν δύναμιν τοῦ θεοῦ; Ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν, οὔτε γαμίσκονται, ἀλλ’ εἰσὶν ὡς ἄγγελοι οἱ ἐν τοῖς οὐρανοῖς. Περὶ δὲ τῶν νεκρῶν, ὅτι ἐγείρονται, οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωσέως, ἐπὶ τοῦ βάτου, ὡς εἶπεν αὐτῷ ὁ θεός, λέγων, Ἐγὼ ὁ θεὸς Ἀβραάμ, καὶ ὁ θεὸς Ἰσαάκ, καὶ ὁ θεὸς Ἰακώβ; Οὐκ ἔστιν ὁ θεὸς νεκρῶν, ἀλλὰ θεὸς ζώντων· ὑμεῖς οὖν πολὺ πλανᾶσθε.
Key differences with SBLGNT (2010):
- Mark 12:25: The provided text (Nestle 1904 equivalent) reads οἱ ἐν τοῖς οὐρανοῖς (hoi en tois ouranois, “who are in the heavens”), whereas SBLGNT (2010) reads τοῦ οὐρανοῦ (tou ouranou, “of heaven”), omitting οἱ ἐν and using the singular genitive for “heaven.”
Textual criticism (NA28), lexical notes (KITTEL, BDAG).
Regarding Mark 12:25, the NA28 critical apparatus indicates strong manuscript support for both οἱ ἐν τοῖς οὐρανοῖς (attested by, among others, Codex Sinaiticus, Vaticanus, and Washingtonianus) and οἱ τοῦ οὐρανοῦ (attested by Codex Alexandrinus and the Byzantine text tradition). NA28 itself adopts οἱ ἐν τοῖς οὐρανοῖς, which aligns with the provided Greek text and is favored by earlier, generally more reliable witnesses. This variant, however, does not alter the fundamental theological point about the nature of resurrected beings.
Lexical notes for key terms in the passage:
- ἀνάστασις (anastasis): BDAG defines this term primarily as “rising from the dead, resurrection.” KITTEL emphasizes its theological depth, not merely as a revival, but as a divine act of raising for eschatological life. It signifies God’s ultimate victory over death, central to the Christian hope.
- νεκρός (nekros): BDAG gives “dead,” “physically dead,” and also “spiritually dead.” In Mark 12:26-27, it unambiguously refers to those who have physically died. KITTEL provides a nuanced discussion of its usage, contrasting the physically deceased with the “living” and those “dead in sin,” further highlighting the stark theological contrast.
- ζῶν (zōn): This is the present participle of ζάω (zaō, “to live”). BDAG defines it as “living, being alive,” encompassing physical life, eternal life, or spiritual vitality. KITTEL expounds on the concept of life, particularly as it relates to divine life, emphasizing that God is the source and sustainer of life, and therefore cannot be associated with a state of permanent non-existence.
Translation Variants
Jesus’ response in Mark 12:24-27 presents a tightly constructed argument against the Sadducees’ denial of the resurrection. Grammatically, the passage begins with an accusation: “You are mistaken (πλανᾶσθε), not knowing (μὴ εἰδότες) the Scriptures (τὰς γραφάς), nor the power of God (τὴν δύναμιν τοῦ θεοῦ).” This sets the stage for a two-pronged rebuttal. The first part (v. 25) directly addresses their premise about marriage in the resurrected state, stating that in the resurrection (Ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν), people neither marry (οὔτε γαμοῦσιν) nor are given in marriage (οὔτε γαμίσκονται), but are like angels (εἰσὶν ὡς ἄγγελοι). The choice of present tense verbs for marriage in resurrection emphasizes the new, qualitatively different nature of life after death.
The second, and more crucial, part of the argument (vv. 26-27) directly proves the resurrection from the Mosaic law, which the Sadducees revered. Rhetorically, Jesus employs a rhetorical question: “Concerning the dead, that they are raised (ὅτι ἐγείρονται), have you not read in the book of Moses…?” This challenges their alleged ignorance of scripture. The citation from Exodus 3:6, “I am the God of Abraham, and the God of Isaac, and the God of Jacob,” is presented as the foundation. The key logical deduction follows: “He is not the God of the dead (Οὐκ ἔστιν ὁ θεὸς νεκρῶν), but God of the living (ἀλλὰ θεὸς ζώντων).” The forceful contrast between νεκρῶν and ζώντων, linked by the emphatic “not… but” construction (Οὐκ… ἀλλὰ), underpins the argument. God, as the eternally living God, maintains an active, covenantal relationship with Abraham, Isaac, and Jacob. This relationship, by its very nature, precludes them from remaining utterly extinct. If they were simply “dead corpses” with no future or present existence, God could not truthfully declare Himself their God in the present tense (“I am the God”). Therefore, their continued existence, whether in a conscious intermediate state or as a guaranteed future resurrection, is a theological necessity derived from God’s identity and covenant faithfulness. The final phrase, “You are therefore greatly mistaken” (ὑμεῖς οὖν πολὺ πλανᾶσθε), reiterates the initial rebuke, affirming the Sadducees’ profound error.
Conclusions and Translation Suggestions
Jesus’ argument in Mark 12:24-27 for the resurrection is rooted in both the nature of resurrected life and, more profoundly, in the covenantal character of God. The deduction that “God is not the God of the dead, but of the living” signifies that God’s relationship with Abraham, Isaac, and Jacob necessitates their enduring existence, whether immediately or prospectively. This interpretation suggests that God’s identification with these patriarchs, who had long since died physically, is a powerful theological proof that death does not sever their relationship with God, thus implying a future resurrection to life. The Sadducees’ error lay in their limited understanding of God’s power and the depth of the Scriptures, particularly regarding God’s faithfulness to His covenant people.
- “For he is not a God of deceased persons, but a God of those who are truly alive.”
This translation emphasizes the definitive state of “deceased” versus “truly alive,” highlighting the ongoing nature of God’s relationship with the patriarchs as a basis for resurrection. - “For God is not associated with the dead, but with those who live.”
This rendering stresses the active association (or lack thereof) between God and the state of being dead, contrasting it with His active relationship with those who possess life, pointing towards a future resurrection. - “He is not the God of the non-existent, but the God of those who exist and will be raised.”
This interpretation leans into the philosophical implication that God’s very identity as their God guarantees their continued existence or future restoration to life, rendering their current physical death merely a temporary state.