“As for the resurrection
Of the dead,
Have you not read
What was said to you
‘I am the God of Abraham.
I am the God of Isaac.
I am the God of Jacob.’
He is God.
Not of the dead,
But of the living.”
περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ Θεοῦ λέγοντος
Ἐγώ εἰμι ὁ Θεὸς Ἀβραὰμ καὶ ὁ Θεὸς Ἰσαὰκ καὶ ὁ Θεὸς Ἰακώβ; οὐκ ἔστιν ὁ Θεὸς νεκρῶν ἀλλὰ ζώντων.
Jesus continued his explanation that can also be found in Mark, chapter 12:26-27, and Luke, chapter 20:37-38. They both refer to Moses at the burning bush, a mysterious theophany that overwhelmed Moses, but is not explicitly mentioned here. However, this was implied by the comment about God based on Exodus, chapter 3:6. As for the resurrection of the dead (περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν), Jesus reminded the Sadducees that they had not read the correct sayings of God (οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ Θεοῦ λέγοντος). He then referenced the saying of Yahweh to Moses at the burning bush, that he was God of Abraham (Ἐγώ εἰμι ὁ Θεὸς Ἀβραὰμ), the God of Isaac (καὶ ὁ Θεὸς Ἰσαὰκ), and the God of Jacob (καὶ ὁ Θεὸς Ἰακώβ). Jesus ended by saying that Yahweh, the Father, was the God of the living (ἀλλὰ ζώντων), not the dead (οὐκ ἔστιν ὁ Θεὸς νεκρῶν).
“Is not this the carpenter’s son?
Is not his mother
Are not his brothers
Are not all his sisters with us?
Where then did he
Get all this?’”
οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας;
καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν; πόθεν οὖν τούτῳ ταῦτα πάντα;
This story about the relatives of Jesus can be found in Mark, chapter 6:3. The local people asked, was he not this carpenter’s son (οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός)? Matthew did not use the carpenter’s name, when in the prologue Joseph played a major role. A carpenter could also mean a builder or artisan. However, Matthew explicitly mentioned the name of Jesus’ mother, Mary, who played a minor role in the prologue. Was not his mother called Mary (οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ)? Were not his brothers James, Joseph, Simon, and Judas (καὶ οἱ ἀδελφοὶ αὐτοῦ Ἰάκωβος καὶ Ἰωσὴφ καὶ Σίμων καὶ Ἰούδας)? Were not all his sisters there with them also (καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς ἡμᾶς εἰσιν)? Where then did he get all this knowledge and power (πόθεν οὖν τούτῳ ταῦτα πάντα)? Once again there is the question of the brothers and sisters of Jesus as mentioned earlier in chapter 12:46. These brothers and sisters could be biological brothers or sisters, half-brothers and half-sisters from a first marriage of Joseph, or kissing cousins or other close cousins of the family. The Hebrew and Aramaic language did not have a distinctive word for cousins, so that the word “brother” and “sister” was often used to mean more than a biological brother. Just as today, people sometimes refers to others as brothers or sisters, when there is no biological link. Half-brothers often refer to themselves as brothers or sisters today also. The traditional belief of Christians, even though the Reformation period, has been that Mary was a virgin, so that Jesus was her only son. However, the Greek language did have a word for cousins. Here there are explicit names for the brothers of Jesus, James, Joseph, Simon, and Judas, who may have been leaders in the early Christian community but were never mentioned as disciples. They clearly were relatives of Jesus, exactly how is not clear
“This is the one
It is written.
I am sending
Ahead of you.
He will prepare
οὗτός ἐστιν περὶ οὗ γέγραπται Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
This written passage about John (οὗτός ἐστιν περὶ οὗ γέγραπται) is from the prophet Malachi, chapter 3:1, although not explicitly mentioned here. This saying about John the Baptist can be found word for word in Luke, chapter 7:27. Thus, this may have been a Q source about John, like many of the other passages about John. Actually, Mark, chapter 1:2, had part of this saying as the beginning of his gospel when he introduced John. In Malachi, Yahweh was going to send his messenger or angel before him or his face (Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου) to prepare the way for him (ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου). Originally, Yahweh would re-enter into his Temple, because the messenger of the delightful covenant had prepared things for him. There is no mention of the Temple here. John was clearly inferior to Jesus, since he was there to prepare the way for Jesus as his messenger, much like an angel of God.
The tax collector,
Son of Alphaeus,
Simon the Cananaean,
The one who betrayed him.”
Φίλιππος καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, Ἰάκωβος ὁ τοῦ Ἁλφαίου καὶ Θαδδαῖος,
Σίμων ὁ Καναναῖος καὶ Ἰούδας ὁ Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν.
This section about naming the 12 apostles is similar to Mark, chapter 3:16-19 and Luke, chapter 6:13-16. This list can also be compared to the list in the Acts of the Apostles, chapter 1:13. Except for Matthew, the tax collector (καὶ Μαθθαῖος ὁ τελώνης), Matthew had never explicitly mentioned the next 7 apostles by name. They were Philip (Φίλιππος), Bartholomew (καὶ Βαρθολομαῖος), Thomas (Θωμᾶς), James, the son of Alphaeus (Ἰάκωβος ὁ τοῦ Ἁλφαίου), Thaddaeus (καὶ Θαδδαῖος), Simon the Cananaean (Σίμων ὁ Καναναῖος), and the traitor Judas Iscariot (καὶ Ἰούδας ὁ Ἰσκαριώτης ὁ καὶ παραδοὺς αὐτόν). Philip, Bartholomew, Thomas, Matthew, James, the son of Alphaeus, Simon the Cananaean, and Judas Iscariot are on all four lists of apostles. However, Thaddeus is only listed by Matthew and Mark, while Luke and the Acts listed him as Jude or Judas, the son of James, not Thaddeus. Are these two-different people or just two different names? Is this Jude Thaddeus like Simon Peter and Levi Matthew? Did he have a Jewish and a Greek name?
“Let your word be.
‘Anything more than this
From the evil one.’”
ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστιν.
Matthew has Jesus say that their language should be simple (ἔστω δὲ ὁ λόγος ὑμῶν), by using only yes, yes, or no, no (ναὶ ναί, οὒ οὔ). There was not any need for anything more (τὸ δὲ περισσὸν τούτων). In fact, if there is more, it probably comes from the evil one (ἐκ τοῦ πονηροῦ ἐστιν), either the devil or Satan, who are not explicitly mentioned here. This simple speech comment was once again unique to Matthew.