25<\/strong>. when they shall rise<\/em> ] Had they known the power of God they could not have imagined that it was limited by death, or that the life of “the children of the resurrection” was a mere repetition of man’s present mortal existence. Compare the argument of St Paul in 1Co 15:39-44<\/span>, based on the endless variety of the creative power of God.<\/p>\n as the angels<\/em> ] The Sadducees denied not only the Resurrection, but the existence also of angels and spirits (Act 23:8<\/span>). In His reply, therefore, our Lord embraces the whole area of their unbelief. He refers to the angels in heaven as persons, whose personal existence was a fact. Moreover in these words we have one of the few revelations which He was pleased to make as to the state after death. They imply that, as St Paul teaches, at the Resurrection “ we shall be changed<\/em> ” (1Co 15:44<\/span>), and the “ spiritual body<\/em> ” will not be liable to the passions of the “ natural body<\/em>.”<\/p>\n 25. For when they shall rise fromthe dead, they neither marry, nor are given in marriage<\/B>“neithercan they die any more” (Lu20:36<\/span>). Marriage is ordained to perpetuate the human family; butas there will be no breaches by death in the future state, thisordinance will cease. <\/P> but are as the angels whichare in heaven<\/B>In Luke (Lu20:36<\/span>) it is “equal unto the angels.” But as thesubject is death and resurrection, we are not warranted to extend theequality here taught beyond the one pointthe immortality<\/I> oftheir nature. A beautiful clause is added in Luke (Lu20:36<\/span>) “and are the children of God”not inrespect of character,<\/I> which is not here spoken of, but ofnature<\/I>“being the children of the resurrection,”as rising to an undecaying existence (Rom 8:21<\/span>;Rom 8:23<\/span>), and so being thechildren of their Father’s immortality (1Ti6:16<\/span>).<\/P><\/p>\n For when they shall rise from the dead<\/strong>,…. These seven brethren, and the woman; and so any, and every other:<\/p>\n they neither marry, nor are given marriage<\/strong>: there will be no such natural relation subsisting, nor any need of any:<\/p>\n but are as the angels which are in heaven<\/strong>; [See comments on Mt 22:30]<\/span>.<\/p>\n When they shall rise from the dead <\/B> ( <\/SPAN><\/span>). Second aorist active subjunctive with <\/SPAN><\/span> (<\/SPAN><\/span> plus <\/SPAN><\/span>). Mt 22:30<\/span> has it “in the resurrection,” Lu 20:35<\/span> “to attain to the resurrection.” The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist.<\/P> As angels in heaven <\/B> ( <\/SPAN><\/span>). So Mt 22:30<\/span>. Lu 20:36<\/span> has “equal unto the angels” (<\/SPAN><\/span>). “Their equality with angels consists in their deliverance from mortality and its consequences” (Swete). The angels are directly created, not procreated. <\/P> <\/p>\n <\/strong><\/p>\n 1) “For when<\/strong> they shall rise from the dead,” <\/strong>(hotan gar ek nekron anastosin) “For when they rise out of and from the dead,” Php_3:11; from among dead corpses, from the graves, as affirmed in both the Old and New Testaments, 1Co 15:51-52<\/span>; Mat 27:52-53<\/span>.<\/p>\n 2) “They neither marry,” <\/strong>(oute gamousin) “They neither marry at all,,” are joined in marital affinity of one body or one flesh.<\/p>\n 3) “Nor are<\/strong> given in marriage;- <\/strong>(oute gamizontai) “Nor are they given in marriage,” they do not longer exist in a tie of marital estate, with marital ties, restrictions, former conscious marital relations, or marital identities.<\/p>\n 4) “But are as the angels which are in heaven.”<\/strong> (all’ eisin hos angeloi en tois ouranois) “But instead they are (exist) as, like, or similar to the angels which are in heaven,” good, unfallen angels; They are celibates, asexual, that is neither male or female, in their existent being, Mat 22:30<\/span>. The word angels, meaning “messengers,” is always used in the masculine gender in the Scriptures, though sex is never ascribed to them, in the human sense. It is to be understood that as messengers, ministers, and servants of God in heaven and eternity, the redeemed are to exist, liberated from the restraints of marital sex in every area of the existence, happy and rejoicing with all the redeemed, and with the angels in heaven.<\/p>\n 25<\/strong>. <\/strong> Are as the angels <\/em> Their bodies are divested of their earthly grossness and become ethereal and glorious. As none are born in heaven, so none are married<\/em>. The appetites of the body, and all the affection thereon founded, cease. The love in heaven may be the continuance of love on earth. It will doubtless often exist between the same parties. But it will be purer, more blissful, and glorious.<\/p>\n “For when they shall rise from the dead they neither marry nor are given in marriage, but are as angels in heaven.”<\/p>\n Their ‘problem’ arose from their misunderstanding which resulted in the idea that heaven was like earth. But Jesus declares that it is not so. In heaven men become spiritual beings like the angels and are not affected by physical desires and requirements. Nor would there be any need for reproduction for none would die. All would live for ever. Note that He was not saying that resurrected men become angels, only that they would share the same essential heavenly nature because, like them, they were made ‘in His image’.<\/p>\n 25 For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 25. See Trapp on “<\/em> Mat 22:30 “<\/em> <\/p>\n 25.<\/strong> ] The <\/strong> <\/strong> <\/strong> here is general, not as in Mar 12:23<\/span> : see note there.<\/p>\n from = from among. Greek. ek. App-104. <\/p>\n the dead. No Art. See App-139. <\/p>\n 25.] The here is general, not as in Mar 12:23 : see note there.<\/p>\n Mar 12:25. , out from the dead) The , out from among, implies the new condition of the saints when they rise again out of the state of the dead, at the same time that it does not set aside the universality of the resurrection.<\/p>\n from the dead Lit. from amongst; cf., Php 3:11 Here it is the first resurrection. (See Scofield “1Co 15:52”). <\/p>\n angels (See Scofield “Heb 1:4”). <\/p>\n but: Mat 22:30, Luk 20:35, Luk 20:36, 1Co 15:42-54, Heb 12:22, Heb 12:23, 1Jo 3:2 <\/p>\n Reciprocal: 1Co 15:43 – in power Heb 11:35 – that they<\/p>\n For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven. 25. when they shall rise ] Had they known the power of God they could not have imagined that it was limited by death, or that the life of “the … Continue reading “Exegetical and Hermeneutical Commentary of Mark 12:25”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24685","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24685","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24685"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24685\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24685"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24685"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24685"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"