Matthew 22:31,32

But as touching the resurrection of the dead Or the future state, (see on Matthew 22:23,) have ye not read that which was spoken by God Namely, in the books of Moses, for which the Sadducees had a peculiar value; but which Christ here shows they did not understand; but were as ignorant of them as they were of the power of God. They had drawn their objection to a future state from the writings of Moses; and from those writings Christ demonstrates the certainty of a future state! I am the God of Abraham, &c. The argument runs thus: God is not the God of the dead, but of the living: (for that expression, Thy God, implies both benefit from God to man: and duty from man to God:) but he is the God of Abraham, Isaac, and Jacob: therefore Abraham, Isaac, and Jacob, are not dead, but living. Therefore the soul does not die with the body. So indeed the Sadducees supposed, and it was on this ground that they denied the resurrection and a future state. It cannot be objected to this interpretation, that it lays too much stress on the words, I am, which are not in the Hebrew. For our Lord's application of the citation in the present tense, (ουκ εστιν ο θεος θεος νεκρων, God is not the God of the dead,) plainly implies that no other tense of the verb can be supplied. Accordingly the words are so rendered by the LXX., Εγω ειμι ο Θεος του πατρος σου, Θεος Αβρααμ, &c., I am the God of thy father, the God of Abraham, &c.; Exodus 3:6. In a similar way Dr. Campbell states the argument: “When God appeared to Moses in the bush, (which was long after the death of the patriarchs,) he said unto him, I am the God of Abraham, &c.; now God is not the God of the dead, of those who, being destitute of life, and consequently of sensibility, can neither know nor honour him: he is the God of those only who love and adore him, and are by consequence alive. These patriarchs, therefore, though dead in respect to us, who enjoy their presence here no longer, are alive in respect of God, whom they still serve and worship.” Others, however, choose to explain the argument thus: To be the God of any person is to be his exceeding great reward, Genesis 15:1. Wherefore, as the patriarchs died without having obtained the promises, Hebrews 11:39, they must exist in another state to enjoy them, that the veracity of God may remain sure. Besides, the apostle tells us that God is not ashamed to be called their God, because he has prepared for them a city, Hebrews 11:16, which implies, that he would have reckoned it infinitely beneath him to own his relation, as God, to any one for whom he had not provided a state of permanent happiness. The argument, taken either way, is conclusive; for which cause we may suppose that both the senses of it were intended, to render it full of demonstration.

With what satisfaction should we read this vindication of so important an article of our faith and hope! How easily did our Lord unravel and expose the boasted argument of the Sadducees, and cover with just confusion all the pride of those bold wits, who valued themselves so much on that imaginary penetration, which laid men almost on a level with brutes. Indeed, objections against the resurrection and a future state, much more plausible than this of theirs, may be answered in that one saying of our Lord's: Ye know not the Scriptures nor the power of God. Were the Scripture doctrine on this subject considered on the one hand, and the omnipotence of the Creator on the other, it could not seem incredible to any that God should preserve the soul in immortality, or raise the dead. Acts 26:8.