Marcos 12:26,27

DISCOURSE: 1448
THE RESURRECTION PROVED FROM THE PENTATEUCH

Marcos 12:26. As touching the dead, that they rise; have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but the God of the living: ye therefore do greatly err.

IT is no uncommon thing for persons to conclude a doctrine to be false, because it may be attended with difficulties which they are not able to solve. This is the great source of objection in the minds of infidels, who do not merely ask, “How can these things be?” but reject at once the plainest declarations of Scripture, because they cannot comprehend every thing relating to them. In this manner the Free-thinkers among the Jews discarded the greater part of the Scriptures, together with the most fundamental articles of their religion. They denied, for instance, the resurrection of the body, and it is supposed, the immortality of the soul also: and having, as they imagined, insurmountable objections to those doctrines, they came to propose them to our Lord, in full confidence that they should confound him, and overthrow the system which he was endeavouring to establish.
Their great objection was taken from the word of God itself, which appointed, that, if a man died childless, his brother should marry his widow, in order to raise up seed unto the departed person, and to prevent his name from being lost in Israel [Note: Deuteronômio 25:5.]. They, for argument’s sake, assumed a case, which certainly was within the sphere of possibility. They stated, that a man with six younger brothers died without children; and that, in compliance with the Divine command, his next brother married her; and he also died childless. In like manner all the brothers in succession married her, and all died without issue. Now, as the Sadducees imagined, that, if there were any future world, the same relationship as existed now must of necessity continue, they could not conceive which of the seven brethren would be acknowledged for her husband.

Our blessed Lord informed them, that they were quite mistaken about the nature of the future state; for that no matrimonial connexions would be formed there; but all would be, like the angels, wholly engrossed with spiritual delights: and, as to their secret thought that the resurrection was a thing impossible, they erred from an ignorance of what the Scripture had said respecting it, and of the power of God to effect it. Our Lord then called to their remembrance the passage of Scripture which we have just read; and which we will now consider,

I. As establishing the point at issue—

The Sadducees acknowledged only the five books of Moses as of divine authority: and therefore our blessed Lord, passing by the many plainer passages which are contained in the prophetic writings, adduced one from the book of Exodus [Note: Êxodo 3:6; Êxodo 3:16.], which, obscurely indeed, but certainly, contained the doctrine in question—

[God, when he spoke to Moses in the bush, announced himself to him as “the God of Abraham, and of Isaac, and of Jacob.” Now this was two hundred years after the youngest of them was dead: and yet God speaks of the relation to them as still existing. But “God is not the God of the dead, but of the living:” the very title therefore which God assumed, implied that those persons were yet alive. Nor did it less forcibly imply, that their bodies also should be restored to life: for they, as men, consisted both of body and soul; and God was as much the God of their bodies as of their souls; and therefore if their bodies should never rise again, that relation had ceased with respect to their bodies. If it be said, that death had already terminated that relation; I answer, that their bodies were merely “sleeping in the dust” till the morning of the resurrection, when they shall awake to everlasting life; and that, as God was no less their God when they were asleep on their beds, than he was during the day, so is he their God now that they are sleeping in their graves, as much as he ever was, or ever will be. In respect of God, with whom all things, past and future, are ever present, and “who calleth things that be not, as though they were,” they are now alive, seeing that they certainly shall live at the last day [Note: This seems to be the true sense of these words, πάντεςγὰρ αἰτῷ ζῶσιν: Lucas 20:38. See Beza’s note on the place. Most other commentators seem to mistake their import.].

But the terms here used to designate the Deity, imply, that that these patriarchs had an interest in him, and were partakers of blessings from him. But if their souls were not alive, they inherited no blessing from God; and if their bodies were not to rise, they would only be partially blessed: but they had served God with their bodies as well as with their souls: and therefore their bodies were entitled to a share of that reward which they had looked forward to, and in the prospect of which they had submitted to many hardships and privations: and that God, who had promised to be “their exceeding great reward [Note: Gênesis 15:1.],” would not deprive them of their expected benefits.

What weight this argment may have with modern infidels, I know not; but it convinced and confounded all the Sadducees; insomuch that “not one of them dared to put any other question to him [Note: Lucas 20:39.],”]

Let us proceed to consider the quotation,

II.

As declaring the believer’s privileges—

All that the passage implied in reference to the patriarchs, it implies in reference to believers in every age. It implies,

1. That a relation subsists between God and them—

[The covenant which God made with Abraham was expressly made also with all his spiritual seed [Note: Gênesis 17:7.]. His natural seed, as such, had no part in them: neither Ishmael nor Esau had any share in this covenant: it was confined, in the first instance, to him who was born after the promise; and afterwards to those who, like him, should be born of the Spirit [Note: Gálatas 4:22; Gálatas 4:30.]. Amongst these, the true believer is numbered, though he should have no relation to Abraham after the flesh. This is asserted by St. Paul in the plainest terms [Note: Gálatas 3:7.], and consequently, every believer stands in the very same relation to God that Abraham himself did. Hear this, all ye who believe in Christ; every one of you may adopt the words of David, and say, “O God, thou art my God:” and, in saying this, you may claim all God’s perfections to be exercised for you, as much as ever they were exercised for the patriarchs of old.]

2. That covenant-blessings are provided for them—

[In the covenant were conveyed all spiritual and eternal blessings to those with whom it was made [Note: Gênesis 12:2.]: and if we believe in Christ, they all belong to us [Note: Gálatas 3:13.]. In the present life we have a portion infinitely superior to that of the mere worldling: all that he feeds upon is as husks, in comparison of that heavenly manna which the saints partake of; they have “angels’ food,” “a peace that passeth understanding, a joy unspeakable and glorified.” Whilst “the Egyptians were involved in darkness, the Israelites had light in their dwellings.” But “who can conceive what God hath prepared for them” in a better world? Were they possessed of no better portion than what they have here, he would be ashamed to call himself their God: but St. Paul says, “He is not ashamed to be called their God; for he hath prepared for them a city [Note: Hebreus 11:16.].” If then we truly belong to Christ, we may adopt the triumphant language of the Apostle, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ [Note: Efésios 1:3.].”]

3. That in the last day these blessings shall be fully and eternally enjoyed—

[Whatever we possess in this world, it is only transient. The believer’s path is not always smooth: he has many trials; and “through much tribulation is his way to the kingdom.” But in heaven he has arrived at a state of unmixed, uninterrupted happiness. There, his soul is at perfect rest. Here, he groans by reason of sin; there, “having awaked up after the perfect likeness of his God, he is satisfied with it [Note: Salmos 17:15.].” Here, he has many interruptions to his bliss; there, nothing finds admittance that can for a moment cloud his joy [Note: Apocalipse 21:3.]. Here, he is dependent on others for a good measure of his happiness: but there no connexions can augment his bliss, nor can any operate to the diminution of it. In a word, “he is equal to the angels:” and as the patriarchs are now in the full fruition of that portion, so shall he shortly be, and “sit down with Abraham, Isaac, and Jacob in the kingdom of his God.”]

From this subject we may learn,
1.

To make a practical use of the Holy Scriptures—

[We should not readily have conceived that such important truths were contained in the words of God to Moses, if our blessed Lord had not unfolded them to our view. But, in fact, there is in all the words of Scripture a depth which we cannot fathom. Of this we are not sufficiently aware; and therefore we content ourselves with a superficial view of them, without exploring diligently their contents. But our Lord teaches us to reflect on what we read: ‘Have ye not read so and so in the Book of Moses?’ and ought you not from thence to have learned such and such truths? ought you not to have drawn from it such and such conclusions? We entreat you then, brethren, to “mark, learn, and inwardly digest” what you read in the Holy Scriptures; and to treasure up the truths contained in them for the instruction, and comfort, and sanctification of your souls.]

2. To seek an interest in the Lord Jesus Christ—

[It is in Christ only that we become partakers of the blessings of God’s covenant: “If ye be Christ’s,” says the Apostle, “then are ye Abraham’s seed, and heirs according to the promise [Note: Gálatas 3:29.].” Till we be united to Christ by faith, we have no part or lot in his salvation. O that all would consider this! O that all would inquire, what evidence they have that they have ever come to Christ aright, and they are really “accepted in the beloved!” Brethren, flee to this adorable Saviour, and lay hold upon him, and cleave unto him with full purpose of heart; and then you may with confidence call God your Father, and say, “This God is our God for ever and ever.”]

3. To look forward with joy to the eternal world—

[There will you meet all the glorified saints from Abel to the present hour. Not one of them is lost: God is still their God as much as ever. Dread not death, then, which shall introduce you to their company — — — Nor regret too deeply the loss of pious friends. Think that when you are following their bodies to the grave, their souls are in Abraham’s bosom, feasting at the marriage supper of the Lamb in heaven. What kind of knowledge we shall have of each other then, we know not; but it is probable that, as there are no relative connexions, so neither are there relative partialities; but all will be like the angels of God, filled with love and joy to the utmost capacity of their souls. In one respect indeed, the blessedness of the just is not yet complete: because their bodies are not yet raised to a participation of it; but we may look forward to the morning of the resurrection, when all who have fallen asleep in Christ shall awake unto life, and possess both in body and soul the full and everlasting enjoyment of their God. Brethren, “Comfort ye one another with these words [Note: 1 Tessalonicenses 4:18.]”—]