Mark 12:26 - Printer Friendly

ESV: And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’?

NIV: Now about the dead rising—have you not read in the Book of Moses, in the account of the burning bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’ ?

NASB: But regarding the fact that the dead rise, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, ‘I AM THE God OF ABRAHAM, THE God OF ISAAC, AND THE God OF JACOB’?

CSB: And as for the dead being raised—haven’t you read in the book of Moses, in the passage about the burning bush, how God said to him: I am the God of Abraham and the God of Isaac and the God of Jacob?

NLT: But now, as to whether the dead will be raised — haven’t you ever read about this in the writings of Moses, in the story of the burning bush? Long after Abraham, Isaac, and Jacob had died, God said to Moses, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob.’

KJV: And 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?

NKJV: But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?

The Sadducees are debating with Jesus over whether there is life after death. Jesus is frustrated; while these men purport to be religious experts, they don't understand the Scriptures or God (Mark 12:24). Unlike the Pharisees and scribes, who add manmade traditions to God's Word, Sadducees stick closely to the literal text. Knowing this, Jesus answers from Moses' writings (Exodus 3:6). Moses came upon the voice of God coming from a bush in the wilderness that was engulfed in flames but didn't burn up. The voice identified Itself as the God of the Jewish patriarchs—patriarchs who happened to have been dead for over four hundred years.

Jesus' argument is not based on the present tense verb, because the verb is only implied in God's name, not specifically used. Otherwise the statement would have been "I AM is the God…" His response is based on the nature of God as the living God (Psalm 42:2) and God's choice to be identified by three servants who were no longer living on earth at the time He spoke from the bush. If someone faithfully followed football, watched the teams change every year, kept track of the games, and this person also identified themselves as a fan of a specific team, you could reasonably expect that the team in question still existed.

The implication made is that when God claimed to be the God of Abraham, Isaac, and Jacob, God was implying that such men still existed after their earthly lives had ended.

The Sadducees believe in a more literal translation of the Mosaic law and don't obsess with the oral law, like scribes and Pharisees. Still, the fact that they teach theology at all means they have volunteered to be judged. Later, James will say, "Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness" (James 3:1). Anyone who teaches the Scriptures needs to know the Scriptures.

Mark 12:18–27 describes the Pharisees' and Herodians' futile attack on Jesus' base of support. Earlier, they posed a political question, trying to force Him to choose between the Roman rulers and the Zealots (Mark 12:13–17). It didn't work. Now, the Sadducees pose a theological question that seems to present a choice between their own woodenly literal interpretation of Scripture and the Pharisees' broader beliefs. These religious leaders fail to understand that Jesus doesn't need to align with any of them. If He's on any side, it's God's. This riddle is also found in Matthew 22:23–33 and Luke 20:27–40.

This chapter contains lessons taught by Jesus in various circumstances. He explains the eventual destruction of traditional Judaism, the relationship between secular and sacred obligations, the nature of the resurrection, and the most important of God's commandments. Jesus also expounds on Messianic statements in the Old Testament. Jesus also condemns the glory-seeking shallowness of the scribes, and extolls the virtues of sincere, faith-based giving.

Days before, Jesus has entered Jerusalem, hailed as a hero by the people (Mark 11:1–11). While teaching in the temple courtyard, Jesus shows superior understanding of Scripture over the chief priests, scribes, and elders (Mark 12:27–33), the Pharisees and Herodians (Mark 12:13), the Sadducees (Mark 12:18), and the scribes again (Mark 12:35, 38). Sadly, even in the instance where a scribe does understand Scripture, that is no guarantee he will follow it to its logical conclusion: Jesus (Mark 12:28–34). In contrast, a humble widow exemplifies the faithfulness and piety the leaders lack (Mark 12:41–44). Jesus leaves the temple for the last time to teach the disciples on the Mount of Olives (Mark 13). In Mark 14, He prepares for the crucifixion.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.