Luke 20:36

20:36 In this respect they will be like angels: Angels are not married, and they are immortal. The Bible never teaches that people become angels (cp. Heb 1:5–2:18), but that we will be like them.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 20:36. Οὔτε, neither) They have a body so perfect, that they are subject neither to the law of marriage nor to death, which gave occasion to the succession of brothers in the having to wife the one woman. That shall be a state more firm and lasting than the Adamic state.—ἰσάγγελοι γὰρ, for they are like [equal to] the angels) An Ætiology (see Append. on this figure), assigning the reason why there shall then be no marriages.—υἱοὶ τοῦ Θεοῦ, sons of God) Equally as are the angels.—τῆς ἀναστάσεως) of the resurrection, which comprehends under it immortality. An antithesis to die (ἀποθανεῖν), and an instance of the figure Ploce.[219]—ὄντες) Resolve this into, inasmuch as they are.

[219] See Append. A word employed twice, once to express the simple meaning, and afterwards an attribute of it. Ἀνάστασις first simply, then including immortality in it.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 20:36 . ἀποθανεῖν : marriage, birth, death, go together, form one system of things, that of this world. In the next they have no place. Here Lk. expatiates as if the theme were congenial. ἰσάγγελοι , angel-like, here only in N.T. καὶ υἱοί εἰσιν , etc.: sons of God, being sons of the resurrection. This connection of ideas recalls St. Paul’s statement in Rom 1:4 that Christ was declared or constituted Son of God with power by the resurrection.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, men partakers of the resurrection, for as we say truly, that they shall live indeed, which shall enjoy everlasting bliss, so do they rise indeed, which rise to life, though if this word resurrection, be taken generally, it belongeth also to the wicked which shall rise to condemnation, which is not properly life, but death.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

neither . . . die any more--Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.

equal--or "like."

unto the angels--that is, in the immortality of their nature.

children of God--not in respect of character but nature; "being the children of the resurrection" to an undecaying existence (Rom 8:21, Rom 8:23). And thus the children of their Father's immortality (Ti1 6:16).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 36. Equal unto the angels] Who neither marry nor die. See the Jewish testimonies to the resurrection of the human body quoted at length on 1Co 15:42.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(36) Neither can they die any more.—The record of this teaching is peculiar to St. Luke. The implied thought is that death and marriage are correlative facts in God’s government of the world, the one filling up the gaps which are caused by the other. In the life eternal there is no need for an addition in this way to the number of the elect, and therefore there is no provision for it.

Equal unto the angels.—The one Greek word which answers to the English four is again peculiar to St. Luke.

The children of God, being the children of the resurrection.—It is obvious that here the resurrection is assumed to be unto life and to a share in the divine kingdom. The fact that men were counted worthy to obtain that resurrection was a proof that they were “children of God,” and as such on the same footing as those other “sons of God,” whom the language of Scripture (Job_1:6; Job_38:7, and possibly Gen_6:12) identified with the angels.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And after that, they durst not ask him any question at all. Neither the Pharisees, Sadducees, Scribes, nor Herodians.

And after that, they durst not ask him any question at all. Neither the Pharisees, Sadducees, Scribes, nor Herodians.

Luke 20:41

luk 20:41

luk 20:41

luk 20:41And he said unto them,.... The Ethiopic version reads, "to the Pharisees"; and so it appears, that it was to them he spoke, from Mat 22:41

how say they? The Syriac version reads, "how say the Scribes?" as in Mar 12:35 and the Persic version, how say the wise men, the doctors in Israel,

that Christ is David's son? that which nothing was more common among the Jews.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection.

Ver. 36. Die any more] That there should be any further use of matrimony, for the propagation of mankind.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The children of resurrection; i.e. of the just, who shall rise to a happy resurrection: not but that the wicked shall also rise, but to their condemnation and greater misery. (Witham) --- Jesus Christ begins with stating the wide difference between the state of things in this mortal life and in that which is to come: that marriage necessary here, will be unnecessary hereafter. For, in this life, they are children of men, subject to death, and therefore under the necessity of continuing their race by generation; but in the next life, they shall be children of resurrection, living for eternity, never to die, and consequently sons of God, and immortal. Resurrection is a kind of regeneration to immortality. Hence St. Paul explains to our Saviour’s rising again, these words of the 2nd Psalm: Thou art my Son, this day have I begotten thee. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

36. Neither can they die—Soul and body are made incapable of separation, and both incapable of disintegration or extinction. Death from violence, either from others or their own efforts, is impossible, and out of their natures.

Equal unto the angels—In Mark, are as the angels which are in heaven. Luke’s words might be translated are angel-like. To them, as to angels, is attributed neither death, birth, nor marriage. It is not to be inferred that the angels are, like men even in their glorified state, of a compound nature, body and soul. Angels we understand to be pure spirits, who in becoming visible to bodily eyes invest themselves with a visible vehicle; unless, indeed, we suppose with some that matter is but a denser and solidified sort of spirit.

And are the children of God… children of the resurrection—Literally, sons of the resurrection. The opposite of this would be son of gehenna, or child of hell, in Mat_23:15. This is in accordance with that Hebrew figure of speech by which a being is said to be a son or child of that to whose nature he is conformed, or to whom he somehow belongs. So son of Belial, son of perdition, son of death. They who attain the resurrection in its glorious side cannot die, because they are now angel-like, and so god-like, resurrection-like.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They are the children of God - In a more eminent sense when they rise again.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

angels

(See Scofield "Heb 1:4").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

36. οὔτε γάρ. This is the better reading; neque enim, ‘for neither,’ &c. “There shall be no more death,” Rev 21:4. “The dead shall be raised incorruptible,” 1Co 15:52.

ἰσάγγελοι. Like the angels in being immortal, but superior to them in privileges (Heb 1:4; Heb 2:5-8; 1Jn 3:2). In this one word our Lord refutes the Sadducean denial of the existence of angels, Act 23:8; and incidentally those material notions of future bliss (Luk 14:15) which all the Jews held.

υἱοὶ … θεοῦ. “I am the resurrection, and the life,” Joh 11:25.

υἱοὶ τῆς ἀναστάσεως. Comp. Luk 16:8.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

36.] The ἰσάγγ. γάρ εἰσιν is alleged, not as shewing them to be ἀπαθεῖς κ. ἀφιλήδονοι (), but as setting forth their immortality.

υἱοὶ θ. is here used, not in its ethical sense, as applied to believers in this world,—but its metaphysical sense, as denoting the essential state of the blessed after the resurrection:—‘they are, by their resurrection, essentially partakers of the divine nature, and so cannot die.’ When Meyer says that the Lord only speaks of the risen, and has not here in His view the ‘quick’ at the time of His coming, it must be remembered that the ‘change’ which shall pass on them (1Co 15:51-54) shall put them into precisely the same ἀφθαρσία as the risen (compare ibid. ver. 42).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

36. οὐδὲ γὰρ ἀποθανεῖν. The γάρ means that the abolition of death involves the abolition of marriage, the purpose of which is to preserve the human race from extinction.

For οὐδέ (A B D L P 106 157) Tisch. has οὔτε (א Q R G D D P). It looks like a correction.

ἰσάγγελοι γάρ εἰσιν. The adj. occurs here only in bibl. Grk. and was probably coined by Lk. on the analogy of ἰσάστερος (4 Mac. 17:5), ἰσάδελφος, ἰσόθεος, κ.τ.λ. Mt. and Mk have ὡς ἄγγελοι. Grotius quotes from Hierocles τοὺς ἰσοδαίμονας καὶ ἰσαγγέλους καὶ τοῖς ἥρωσιν ὁμοίους. “They do not marry, because they cannot die; and they cannot die, because they are like angels; and they are sons of God, being sons of the resurrection.” In correcting the error of the Sadducees about the resurrection Jesus incidentally corrects their scepticism respecting Angels (Act 23:8). See Latham, A Service of Angels, pp. 52-60; Charles, Apoc. of Baruch, pp. 77:84.

The connexion of καὶ υἱοί Θεοῦ is uncertain. The repetition of εἰσιν is rather against the clause being taken with ἰσάγγελοι γάρ εἰσιν. More probably it is co-ordinate with οὐδὲ ἀποθανεῖν δύνανται. It is worth noting both in Job 1:6, Job 2:1, and Gen 6:2 LXX has not υἱοί but ἄγγελοι τοῦ Θεοῦ. Comp. 1Co 15:52; Rev 21:4 But in any case it is the immortality, of the Angels, not their sexlessness or immateriality, that is the point of the argument. For τῆς ἀν. υἱοὶ ὄντες see on 16:8.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Equal unto the angels [ισαγγελοι] . Only here in New Testament.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.