Exegetical and Hermeneutical Commentary of Acts 23:8
For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
8. the Sadducees say that there is no resurrection ] It is said that their teaching had its rise in the thought that “God’s servants should not do service with the hope of reward.” As the life to come would be a reward we are told that their doctrine developed into the denial of the Resurrection. As we meet with them in the New Testament, they are mainly members of the priestly order, and appear to have accepted only the written Law, as distinct from tradition, yet in spite of the mention of angels in the Pentateuch they appear to have explained the language in such wise as to identify these angelic appearances with some manifestation of the divine glory, and thus to have come to deny the existence of any spiritual beings distinct from God Himself. In political matters they were on the side of Rome, and in consequence are found uniting at times with the Herodians.
Fuente: The Cambridge Bible for Schools and Colleges
For the Sadducees say – They believe.
No resurrection – Of the dead. By this doctrine they also understood that there was no future state, and that the soul did not exist after death. See the notes on Mat 22:23.
Neither angel – That there are no angels. They deny the existence of good or bad angels. See the notes on Mat 3:7.
Nor spirit – Nor soul. That there is nothing but matter. They were materialists, and supposed that all the operations which we ascribe to mind could be traced to some modification of matter. The Sadducees, says Josephus (Jewish Wars, book ii. chapter 8, section 14), take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. The doctrine of the Sadducees is this, says he (Antiq., book 18, chapter 1, section 4), that souls die with the bodies. The opinion that the soul is material, and that there is nothing but matter in the universe, has been held by many philosophers, ancient and modern, as well as by the Sadducees.
Confess both – Acknowledge, or receive both as true; that is, that there is a future state, and that there are spirits distinct from matter, as angels, and the disembodied souls of people. The two points in dispute were:
- Whether the dead would be raised and exist in a future state; and,
- Whether mind was distinct from matter. The Sadducees denied both, and the Pharisees believed both. Their belief of the Latter point was, that spirits existed in two forms – that of angels, and that of souls of people distinct from the body.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. The Sadducees say that there is no resurrection] It is strange, since these denied a future state, that they observed the ordinances of the law; for they also believed the five books of Moses to be a revelation from God: yet they had nothing in view but temporal good; and they understood the promises in the law as referring to these things alone. In order, therefore, to procure them, they watched, fasted, prayed, c., and all this they did that they might obtain happiness in the present life. See the account of the Pharisees and Sadducees, Mat 3:7; Mat 16:1.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Sadducees say that there is no resurrection; against this our Saviour argued, Mat 22:23, &c.
Neither angel; it seems strange that they should deny that there were angels, whereas they owned the Pentateuch, or five books of Moses, in which mention is made frequently of angels: but it seems that they understood those places allegorically, either for good instincts, or apparitions caused by God to manifest his mind by them unto men, wresting those places to their own destruction.
Nor spirit; they denied the existence of the soul of man, as different from the crasis and temperament of his body; and therefore believed that the soul perished with the body. Nay, they were so far from believing there was any spirit, that they held, blasphemously, that God himself was corporeal.
But the Pharisees confess both; the three things here mentioned, which the Sadducees denied, may be well spoken of as but two, viz. the resurrection and the existence of spirits. When men sin with much obstinacy against supernatural light, God justly withdraws from them even natural light, and they are, punished (as the Egyptians were) with such darkness which may be felt, Exo 10:21.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. the Sadducees say . . . there isno resurrection, neither angel, nor spirit(See on Lu20:37).
the scribes . . . of thePharisees’ part . . . strove, saying, We find no evil in this man,butas to those startling things which he brings to our ears.
if a spirit or an angel hathspoken to himreferring, perhaps, to his trance in the temple,of which he had told them (Ac22:17). They put this favorable construction upon his proceedingsfor no other reason than that they had found him one of their ownparty. They care not to inquire into the truth of what healleged, over and above their opinions, but only to explain it awayas something not worth raising a noise about. (The following words,”Let us not fight against God,” seem not to belong to theoriginal text, and perhaps are from Ac5:39. In this case, either the meaning is, “If he has hadsome divine communication, what of that?” or, theconclusion of the sentence may have been drowned in the hubbub, whichAc 23:10 shows to have beenintense).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the Sadducees say that there is no resurrection,…. Of the dead, being ignorant of the Scriptures, and the power of God; see Mt 22:23.
neither angel nor spirit; the Ethiopic version reads, “nor Holy Spirit”: but the sense seems to be, that they did not believe any such species of beings as angels, nor indeed any spirits whatever, which were immaterial or immortal; for as for the spirit or soul of man, they took that to be only the temperament of the body, and that it died with it, and did not exist in any separate state after this life: for so Josephus x says, that they deny the permanence of the soul, and rewards and punishments in the invisible state. And, according to the Talmudic y writers, they denied that there was any other world than this:
but the Pharisees confess both; the resurrection of the dead, and that there are spirits, both angels and the souls of men, which are immortal. Josephus, in the place before referred to, says, that they hold that every soul is incorruptible or immortal; and that they held the resurrection of the dead, is manifest from the Talmud z, and other writings of theirs; the Syriac version renders it, “the Pharisees confess all these things”; to which agree the Arabic and Ethiopic versions.
x De Bello Jud. l. 2. c. 10. sect. 19. y T. Bab. Beracot, fol. 54. 1. & Gloss. in ib. & Pirke Abot R. Nathan, c. 5. z T. Bab. Sanhedrin, fol. 90. 2.
Fuente: John Gill’s Exposition of the Entire Bible
There is no resurrection, neither angel, nor spirit ( ). Infinitive with negative in indirect assertion. These points constitute the chief doctrinal differences between the Pharisees and the Sadducees.
Both (). Here used though three items of belief are mentioned as in 19:16 where the seven sons of Sceva are thus described. This idiom is common enough in papyri and Byzantine Greek (Robertson, Grammar, p. 745).
Fuente: Robertson’s Word Pictures in the New Testament
Both. Showing that two classes of doctrines peculiar to the Sadducees, and not three, are meant :
1. The resurrection.
2. The existence of spirits, whether angels or souls of men; “neither angel nor spirit.”
Fuente: Vincent’s Word Studies in the New Testament
DIFFERENCE AND CONFLICT BETWEEN PHARISEES AND SADDUCEES V. 8-10
1) “For the Sadducees say,” (Saddaukaioi gar legousin) “For the Sadducees tenaciously say, hold, or contend;”
a) “That there is no resurrection,” (me einai anastasin) “That there is (exists) no resurrection,” from the dead. Our Lord confronted them on the issue, Mat 22:23-33. Men who deny or question the resurrection, still “err not knowing the Scripture,”
b) “Neither angel,” (mete angelon) “Nor even a single angel,” much less angels, Mat 18:10. Yet Jesus asserted that there was a resurrection, after death, when men shall be as angels – neither male nor female, asexual in new bodies, Mar 12:18-25.
c) “Nor spirit,” (mete pneuma) “Nor so much as a spirit,” good or bad spirit, Luk 20:27-40; Heb 1:7; Heb 1:14; This Sadducees denied, as scoffers, cynics, and doubters; Their faith was made of negations.
2) “But the Pharisees confess both.” (Pharisaioi de homologousin ta amphotera) “Yet the Pharisees confess to believe and contend for the existence of both, “that is of the physical resurrection and the existence of angels and spirits or spiritual beings, different from human beings, Heb 1:14. The Bible speaks of a) unclean spirits, Mar 3:11; Mar 5:13; Mar 6:7; Luk 10:20; b)Seducing spirits, 1Ti 4:1; c) Ministering spirits, Heb 1:14. The Sadducees were therefore basically infidels, with total disregard for the accuracy of the Word of God, Psa 119:160.
Fuente: Garner-Howes Baptist Commentary
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8. The Sadducees say. Though Luke maketh mention of three points wherein these sects did dissent, yet shortly after he bringeth − (536) them to two, because there is like respect to be had of spirits and of angels. Therefore, he saith that the Pharisees did confess both; to wit, that the dead shall rise again, and that human and angelical spirits are immortal. And here Luke declareth in what sense the apostle professed himself to be a Pharisee, not because he did subscribe to all their inventions, but only in the resurrection of the dead. We know how sharply Christ reproveth their errors, ( Mat 22:29) therefore, it had been good that some exception had been added, − (537) lest any man might think that Paul was one with them in all things. Now, though the Sadducees did deny the resurrection, yet may we not think that they were altogether like to the Epicures, [Epicureans]. For they did confess that the world is governed by the providence of God, and that every man is rewarded for his works. In this point they were sounder than the Epicures, [Epicureans]. But they did dote too grossly, when they included the rewards of righteousness and the punishments of wickedness in this life. For that I may omit the Scripture, experience doth teach, that as well the godly as the ungodly are either punished with many miseries, or else gently − (538) dealt withal; and that the wicked do oftentimes live in wealth and pleasures, when as the worshippers of God are oftentimes miserably tormented; as it is Psa 73:4. Therefore, whosoever esteemeth the judgment of God by the present estate of men, whether it be good or bad, he must needs fall away from faith at length unto Epicurish contempt of God. −
Now, this is beastly blockishness to rest in an uncertain and transitory life, and not to be wise above − (539) the earth. For which cause we must flee from that error as from a detestable monster. For though godliness have the promises of the earthly life also, yet because we be most miserable if our hope stay still in this world, the children of God must begin with this, that they may lift up their eyes toward heaven, and think continually upon the glory of the last resurrection. −
Neither angel nor spirit. This place is expounded two manner of ways. − (540) Many refer it unto the Holy Ghost, which seemeth to be unlikely. For howsoever the Sadducees be to be holden excused in other errors, yet because the Scripture doth so often repeat the name of the Spirit, I will scarce believe that they denied that which the Pharisees believed only lightly and obscurely. For even these men had no distinct faith concerning the Holy Spirit, that they did acknowledge the proper person of the Spirit in the substance of God. − (541) Some will have angel and spirit to signify one thing, − (542) as if one thing were spoken twice. But to what end was it to repeat a thing which was plain enough? I warrant you, that member which followeth did deceive them, where Luke seemeth to make no distinction. But we showed the reason before; because, seeing the souls of men and angels are of one and the same nature and substance, they be both placed in one order. Therefore, I do not doubt but that this is Luke’s true meaning, that the Sadducees did deny angels, and also all manner of spirits. −
Now, forasmuch as Paul crieth that he is a Pharisee in this point of doctrine, he doth flatly condemn all brain-sick fellows, who at this day are in the same error. For there be certain profane and unlearned men who dream that angels and devils are nothing else but good and evil inspirations; and lest they want some color, they say that all that came from the heathen which the Scripture hath concerning good and evil angels, whereas that opinion which was common in the world had his [its] beginning from the heavenly doctrine. But the heathen did with their lies pollute that doctrine which they had from the Fathers. As touching men’s souls, because even at this day certain miscreants do feign that the souls do vanish away in death until the day of the resurrection, their madness is likewise refuted by the testimony of Luke. −
(536) −
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Restringit, it,” restricts.
(537) −
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Itaque addenda fuit exceptio,” therefore, it was necessary to add the exception.
(538) −
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Benigne et indulgenter,” kindly and indulgent1y.
(539) −
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Nec sapere,” and not have a feeling or relish.
(540) −
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Tribus modis,” in three ways.
(541) −
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Propriam Spiritus hypostasin… in Dei essentia,” the proper personality of the Spirit in the divine essence.
(542) −
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Synonnyma esse,” to be synonymous.
Fuente: Calvin’s Complete Commentary
(8) The Sadducees say that there is no resurrection.On the general teaching of the Sadducees, see Note on Mat. 22:23. Their denial of the existence of angels and spirits seems at first inconsistent with the known facts that they acknowledged the divine authority of the Pentateuch, which contains so many narratives of angelophanies, and were more severe than others in their administration of the Law. The great body of the higher priestly class were, we know, mere Sadducees (Act. 5:17); and what, on their principles, was the meaning of the Temple ritual? They were, in fact, carried along by one of the great waves of thought which were then passing over the ancient world, and were Epicureans and Materialists without knowing it, just as the Pharisees were, even to the eye of a writer like Josephus (Life, c. 3), the counterpart of the Stoics. For them the angels of the Pentateuch were not distinct beings, but evanescent manifestations of the divine glory.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Both This both includes the resurrection on one side, and angel or spirit on the other.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 23:8. For the Sadducees, &c. “For, on one hand, the Sadducees, those freethinkers of the age, deny that there will be a resurrection of the dead, or that there is any such permanent being, as an angel, in the invisible world, or a separate spirit of man that survives the death of the body, and subsists in a state of disunion from it: but, on the contrary, the Pharisees, the strictest sect of the Jews, contend earnestly for the certainty of the resurrection of the body, and the existence of spiritual beings, both of the angelic and human rank, in the other world.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 23:8 . For the Sadducees, indeed, maintained , etc.
] not even angel or spirit (generally). The is logically subordinate to the . (inasmuch as is conceived as being homogeneous with ); for divides the objects named into two classes, namely (1) , and (2) and . Hence before . is to be defended, and not (in opposition to Fritzsche, ad Marc . p. 158, and Lachmann) to be changed into . See Klotz, ad Devar . p. 709; comp. also Buttmann, neut. Gr . p. 315 [E. T. 367], and on Gal 1:12 . In the certainly very important codd. (A B C E ) which have , this is to be viewed as a grammatical correction, originating from the very old error, which already Chrysostom has and Kuinoel still assumes .
The Sadducees (see on Mat 3:7 ) denied (as materialists, perhaps holding the theory of emanations) that there were angels and spirit-beings, i.e. independent spiritual realities besides God. To this category of , denied by them, belonged also the spirits of the departed; for they held the soul to be a refined matter, which perished ( ) with the body (Joseph. Antt. xviii. 1. 4, Bell. ii. 8. 14). But it is arbitrary, with Bengel, Kuinoel, and many others, to understand under anima defuncti exclusively. Reuss, in Herzog’s Encykyl. XIII. p. 294, has a view running directly counter to the clear sense of the narrative.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess both.
Ver. 8. Sadducees say there is no resurrection ] The occasion of this heresy is said to be this: when Antigonus taught that we must not serve God, as servants do their masters, for hope of reward, his scholars Sadoc and Baithus understood him as if he had utterly denied all future rewards or recompense attending a godly life; and thence framed their heresy, denying the resurrection, world to come, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
8 .] See note, Mat 3:7 , for both Pharisees and Sadducees: and for an account of the doctrine of the latter, Jos. Antt. xviii. 1. 4; B. J. ii. 8. 14. In the latter place he says, , .
The former has been altered to to suit , because with . . . three things are mentioned (and thus we have hc omnia as a var.): whereas, if is read, the two last are coupled, and form only one . But . is used of both things , the one being the resurrection , the other the doctrine of spiritual existences : the two specified classes of the latter being combined generically. ., them both , both of them , the two .
Fuente: Henry Alford’s Greek Testament
Act 23:8 . : are joined together by the speaker as one principal conception, so that the following presents no difficulty, see Winer-Moulton, Leviticus , 6, Page, in loco. would include the spirits of the dead, to one of which Paul would appear to have appealed, Act 22:7 ; Act 22:18 (Weiss). On the denial see Schrer, Jewish People , div. ii., vol. ii., p. 13, E.T., cf. also the remarks of Dr. A. B. Davidson, “Angel,” Hastings’ B.D., as to the possible sense of this denial and its possible limitation, with which we may compare Hamburger, Real-Encyclopdie des Judentums , ii., 7, 1046. ., i.e. , as part of their religious creed, their confession and open profession of faith: “but the faith of the Sadducees is well described by negations”.
Fuente: The Expositors Greek Testament by Robertson
the. Omit.
neither . . . nor. Greek. mete . . . mete.
spirit. App-101.
Fuente: Companion Bible Notes, Appendices and Graphics
8.] See note, Mat 3:7, for both Pharisees and Sadducees: and for an account of the doctrine of the latter, Jos. Antt. xviii. 1. 4; B. J. ii. 8. 14. In the latter place he says, , .
The former has been altered to to suit , because with . . . three things are mentioned (and thus we have hc omnia as a var.): whereas, if is read, the two last are coupled, and form only one. But . is used of both things, the one being the resurrection, the other the doctrine of spiritual existences: the two specified classes of the latter being combined generically.- ., them both,-both of them,-the two.
Fuente: The Greek Testament
Act 23:8. , nor spirit) Spirit, as opposed to angel, means here the spirit of a man who is dead: comp. note on Act 23:9; Mat 14:2; Luk 24:37.-) acknowledge, confess.- , both) One of these two points is the resurrection; the other is, angels and other spirits. The difference of the particles , , but not, and not, is in consonance with this view, of which the former imparts an adversative, the latter a copulative force to the negation [i.e. connects adversatively with the clause , joined by the copula ].
Fuente: Gnomon of the New Testament
Act 4:1, Mat 22:23, Mar 12:18, Luk 20:27
Reciprocal: Psa 104:4 – Who maketh Mat 16:12 – but Joh 1:24 – were of Joh 12:29 – An angel Act 23:9 – if 1Co 15:13 – General
Fuente: The Treasury of Scripture Knowledge
THE MINISTRY OF ANGELS
The Sadducees say that there is no resurrection, neither angel, nor spirit.
Act 23:8
The scene is changed. St. Paul, released by Lysias, pleads his cause before the Sanhedrin, and his declaration that he is a Pharisee and that it was of the hope and resurrection of the dead that he was called in question, caused a violent dispute, for the Sadducees say that there is no resurrection, neither angel, nor spirit. It is to a question associated with their position that I desire to draw your attention.
The ministry of angels! The subject is a difficult one, for angels are in the background of our faith, and when we bring the background of a picture forward, we may interfere with the proper centre and subject of the whole. As to us the centre, the beginning, and the end of our faith is the Lord Christ. I limit myself now to the ministry of angels for men.
I. Angel-guardians of children.How many of us are interested in little children! Yet they have other friendsfriends who watch in heaven as we watch on earth. To our interest is joined their kindred care. If ever in our occupations we forget the children, forget to pray for them, forget to commit them to God, those above are not so unmindful. In heaven the angel of the child always beholds the face of the Father of Jesus. The Son of Man wills it soHe declares it to be so; and this angel is a part of Christs ministry to seek and to save. Peaceful, then, may be the days of a really Christian household, and sweet their rest, when Jesus and His angels are keeping watch above and around.
II. Angels encouraging youth.Jacob had received the last embrace and the last blessing. As night spread itself around, he looked for a place among the rocks, and there he lay to pass his first night from home. And as he slept, there came to him, not a dream, but a true and purposed vision. There was a ladder set up upon the earth, and the top of it reaching to heaven. There was a friendless man lying below, and there was the true promising God standing above; and there was spoken the Word which has lasted true for three thousand years; and there too were the angels, surely not less true, going up and down. How many of the young have to go out into life, more or less alone, and to make their way as best they can, their journey weary, their resting-places rough, and the prospect dark around them! But still, if they only knew it, they are not alone. Their solitude is peopled. The ladder is fixed. Above stands the Saviour of Israel, and angels are passing between. How safe in this multitudinous loneliness to feel, My Saviour reads my heart; my angel sees my doings! And, oh, what a good work for all who have won influence with youth, to throw that spark of better purpose into the conscience of the young, which will rescue duty from the langours of routine, and quicken them to their true life for themselves and Christ!
III. The ministry of angels in the circumstances and emergencies of life.Here in the incessant whirl, a good man too often gets caught in the machinery of business. He finds himself mixed up with doubtful companions, and doubtful transactions. His soul is vexed, but his feet are entangled. Then is the Lords time, and He sends His servant to help; and, led by the hand of angels, Lot escapes from the city. Or a good man is sometimes depressed in religious despondency. It is enough; now, Lord, take away my life, for I am no better than my fathers. Then comes the angel of comfort, and with loving touches wakes the Christian from inaction, brings him again to the ministrations of grace: Arise, and eat, Elijah, because the journey is too great for thee. And in the strength of that meat indeed the tired soul finds new strength, and presses on towards the mount of God.
In short, through all the long parable of our life, the holy angels do their service to Christ in ministering to the heirs of salvation.
We do not intrude ourselves into things we have not seen. We follow the sure warrant of the Bible truth. We are unbeguiled by any majesty less august than that of Christ, but still we believe we are come unto an innumerable company of angels.
Rev. Canon F. T. Crosse.
Illustration
Every man, says a Turkish allegory, has two angelsone on his right shoulder and another on his left. When he does anything good, the angel on his right shoulder writes it down in his book and seals it, because what is done is done for ever. When he has done evil, the angel on his left shoulder writes it down; he waits till midnight; if before that the man bows down his head and exclaims, Gracious Allah, I have sinned, forgive me, the angel rubs it out with a sponge; if not, at midnight he seals it, and the angel on the mans right shoulder weeps.
Fuente: Church Pulpit Commentary
8
Act 23:8. See the comments at verse 6.
Fuente: Combined Bible Commentary
Act 23:8. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both. The strict accuracy of this description of the author of the Acts is borne witness to by Josephus, who tells us, in his Wars of the Jews, that the Sadducees reject the permanence or existence of the soul after death, and the rewards and punishments of an invisible world; and in his Antiquities, that the Sadducees hold that the souls of men perish with their bodies. The same Jewish writer speaks, on the other hand, of the Pharisees opinions in his Antiquities in the following terms: Souls [of men] have an immortal strength, and are destined to be rewarded or punished in another state according to the life here, as it has been one of virtue or vice. It has been asked how the alleged unbelief of the Sadducees in angels and spirits can be reconciled with their acknowledgment of the Divine authorship of the Pentateuch, which contains so many accounts of the appearance of angels, which holds so many distinct references to the life of the soul in another state (see, for instance, the words of the Eternal speaking from the burning bush, when He declares Himself to Moses to be the God of Abraham, the God of Isaac, and the God of Jacob, though when He thus spoke these patriarchs had been long dead and buried, and we know the Eternal of Hosts was no God of the dead, only of the living; therefore these supposed dead ones must have been, when Moses listened to the voice from the flaming fire, still living, though not among men). Plumptre suggests the following able solution of this surface difficulty: The great body of the higher priestly class were, we know, mere Sadducees (chap. Act 5:17); and what on these principles was the meaning of the temple ritual? They were, in fact, carried along by one of the great waves of thought which were then passing over the ancient world, and were Epicureans and Materialists without knowing it. . . . For them the angels of the Pentateuch were not distinct beings, but evanescent manifestations of the Divine glorylike clouds.
Fuente: A Popular Commentary on the New Testament
See notes on verse 6
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 8
No resurrection; no future existence.
Fuente: Abbott’s Illustrated New Testament
23:8 {7} For the Sadducees say that there is no resurrection, neither {d} angel, nor spirit: but the Pharisees confess both.
(7) It is an old heresy of the Sadducees to deny the existence of angels and souls, and in addition the resurrection of the dead.
(d) Things that exist without a body.