Skip to content
mannafest.faith

Matthew 22:26

in Matthew 22

The same thing happened to the second and third brothers, down to the seventh.

BSB

The same verse in ASV and KJV ▾

ASV

in like manner the second also, and the third, unto the seventh.

KJV

Likewise the second also, and the third, unto the seventh.

This verse in Matthew 22

Commentary

9 notes on this verse

This site's exposition

third brothers, down to the seventh

on Matthew 22:26-28

"And last of all, the woman died" completes the case, and the question "whose wife will she be of the seven?" follows as its point. The question holds force only if the resurrection is this present life resumed unchanged, the very assumption Jesus denies at verse 30.

The record, by era

The Church Fathers4 voices

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written before 430.

proposed

(Quæst. Ev. i, 32.) Mystically; by these seven brethren are understood the wicked, who could not bring forth the fruit of righteousness in the earth through all the seven ages of the world, during which this earth has being, for afterwards this earth also shall pass away, through which all those seven passed away unfruitful.

A commentator

Jerome

Catena Aurea by Aquinas · Written before 420.

proposed

As they disbelieved the resurrection of the body, and supposed that the soul perished with the body, they accordingly invent a fable to display the fondness of the belief of a resurrection. Thus they put forward a base fiction to overthrow the verity of the resurrection.

A commentator

John Chrysostom

Homily on the Gospel of Matthew 70 · Written before 407.

proposed

And again, these too attack Him with a show of moderation, saying, "Master, Moses said, If a man die, not having children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased; and, having no issue, left his wife unto his brother. Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore, in the resurrection, whose wife shall she be of the seven?" See Him answering these like a teacher. For though out of craft they came unto Him, yet was their question rather one of ignorance. Therefore neither doth He say unto them, "Ye hypocrites." Moreover, in order that He might not blame, saying, "Wherefore had seven one wife?" they add the authority of Moses; although, as I have said before, it was a fiction, in my judgment at least. For the third would not have taken her, when he saw the two bridegrooms dead; or if the third, yet not the fourth or the fifth; and if even these, much more the sixth or the seventh would not have come unto the woman, but have shrunk from her. For such is the nature of the Jews. For if now many have this feeling, much more then had they; when at least, even without this, they often avoided marrying in this way, and that when the law was constraining them. Thus, at any rate, Ruth, that Moabitish woman, was thrust off to him that was further off from her kindred; and Tamar too was thus compelled to obtain, by stealth, seed from her husband's kinsman. And wherefore did they not feign two or three, but seven? In order the more abundantly to bring derision, as they thought, upon the resurrection. Wherefore they further say, "they all had her," as driving Him into some difficulty.

A commentator

Jerome

Commentary on Matthew · Written before 420.

proposed

(Vers. 24 seqq.) And they asked him, saying: Master, Moses said: If any man die, having a wife, and he have no children, that his brother should take her to wife, and raise up seed to his brother. Now there were with us seven brethren: and the first, having taken a wife, died; and, not having issue, left his wife to his brother. In like manner the second and the third, unto the seventh. And last of all the woman died also.

The Medieval Church1 voice

A commentator

Theophylact of Ohrid

Commentary on Matthew · Written before 1107.

proposed

When the mouths of the Pharisees and the Herodians had been shut, again the Sadducees put Him to the test. Their heresy was this: they believed neither in a resurrection of the dead, nor in the existence of an immaterial spirit, nor in angels, and …
3 more voices on this verse

The Puritans and the Awakening1 voice

Likewise the second also,.... The eldest of the surviving brethren, having married his brother's wife, after sometime died also without children, and left her to his next brother to marry her; and the third brother accordingly did marry her, and in process of time died likewise, leaving no issue behind him; and thus they went on in course, unto the seventh: the fourth, fifth, and sixth, married her in turn, and so did the seventh; and all died in the same circumstances, having no children by her.

The Nineteenth Century2 voices

A commentator

J.C. Ryle

1816–1900

Expository Thoughts on the Gospels: Matthew (1856)

proposed

This passage describes a conversation between our Lord Jesus Christ and the Sadducees. These unhappy men, who said that there was “no resurrection” attempted, like the Pharisees and Herodians, to perplex our Lord with hard questions. Like them, they hoped “to entangle him in his talk” and to injure his reputation among the people. Like them, they were completely baffled. Let us observe in the first place, that absurd skeptical objections to Bible truths are ancient things.

A commentator

J.C. Ryle

1816–1900

Expository Thoughts on the Gospels: Matthew (1856)

proposed

This passage describes a conversation between our Lord Jesus Christ and the Sadducees. These unhappy men, who said that there was “no resurrection” attempted, like the Pharisees and Herodians, to perplex our Lord with hard questions. Like them, they hoped “to entangle him in his talk” and to injure his reputation among the people. Like them, they were completely baffled. Let us observe in the first place, that absurd skeptical objections to Bible truths are ancient things. The Sadducees wished to show the absurdity of the doctrine of the resurrection and the life to come; they therefore came to our Lord with a story which was probably invented for the occasion. They told him that a certain woman had married seven brothers in succession, who had all died and left no children. They then asked, “whose wife” this woman would be in the next world, when all rose again. The object of the question was plain and transparent. They meant, in reality, to bring the whole doctrine of a resurrection into contempt; they meant to insinuate that there must needs be confusion, and strife and unseemly disorder if after death men and women were to live again. It must never surprise us if we meet with like objections against the doctrines of Scripture, and especially against those doctrines which concern another world. There never probably will be wanting unreasonable men who will intrude into things unseen and make imaginary difficulties their excuse for unbelief. Supposed cases are one of the favorite strongholds in which an unbelieving mind loves to entrench itself. Such a mind will often set up a shadow of its own imagining, and fight with it as if it was a truth; such a mind will often refuse to look at the overwhelming mass of plain evidence by which Christianity is supported, and will fasten down on some one single difficulty which it fancies is unanswerable.

How the passage was read

On Matthew 22:23-46

On Matthew 22:23-46

The Sadducees' riddle, the greatest commandment, and David's son

The Sadducees, the priestly party that denied the resurrection of the dead (Acts 23:8), build their riddle on levirate marriage: the Torah's command that a man marry his brother's childless widow (Deuteronomy 25:5-10, the law behind Ruth; the Mishnah's tractate Yevamot regulates its cases). Seven brothers, one widow: “in the resurrection whose wife shall she be?” Jesus answers them from the Torah alone, the canon they granted: “I AM the God of Abraham” (Exodus 3:6), the living God of living men. Note where the parties stand: the Pharisees affirmed the resurrection so strongly that the Mishnah excludes from the world to come anyone who says the resurrection is not from the Torah (Sanhedrin 10:1). On this doctrine the Pharisaic tradition and Christian confession stand together against the Sadducees.

The lawyer's question that follows, “which is the great commandment?”, belongs to a genuine rabbinic genre: the search for a kelal gadol, a great governing principle. Hillel, asked to teach the whole Torah while a challenger stood on one foot, answered “what is hateful to you, do not do to your fellow; that is the whole Torah, the rest is commentary; go and learn” (Shabbat 31a); Rabbi Akiva later called “love your neighbor as yourself” the all-embracing principle of the Torah (Sifra on Leviticus 19:18). Jesus' first answer IS the Shema, the confession every observant Jew prays morning and evening (Deuteronomy 6:4-5), joined to Leviticus 19:18. The materials are the tradition's own; what is His alone is the authority with which He joins and ranks them, and the counter-question He then asks from Psalm 110: whose son is the Messiah?

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Sources: Mishnah Sanhedrin 10:1 (the resurrection as core doctrine) · Shabbat 31a (Babylonian Talmud, Hillel on one foot) · Sifra, Kedoshim 4:12 (Akiva's great principle) · Mishnah Yevamot 1:1 (the levirate tractate)

The words behind it

10 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

Where this verse is studied

About Matthew

The Sermon on the Mount, Carl Bloch, 1877. Public domain.
The Sermon on the Mount, Carl Bloch, 1877. Public domain.
This page draws on 9 works. Open the list of works

This page draws on Augustine of Hippo, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 70; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible and Theophylact of Ohrid, Commentary on Matthew.