Luke 20:37 kjv
Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.
Luke 20:37 nkjv
But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.'
Luke 20:37 niv
But in the account of the burning bush, even Moses showed that the dead rise, for he calls the Lord 'the God of Abraham, and the God of Isaac, and the God of Jacob.'
Luke 20:37 esv
But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.
Luke 20:37 nlt
"But now, as to whether the dead will be raised ? even Moses proved this when he wrote about the burning bush. Long after Abraham, Isaac, and Jacob had died, he referred to the Lord as 'the God of Abraham, the God of Isaac, and the God of Jacob.'
Luke 20 37 Cross References
| Verse | Text | Reference |
|---|---|---|
| Matt 22:31-32 | "And as for the resurrection of the dead, have you not read what was said to you by God... I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.” | Parallel account, explicit resurrection proof. |
| Mark 12:26-27 | "And as for the dead being raised, have you not read in the book of Moses... ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living." | Parallel account, appeals to Moses. |
| Exod 3:6 | "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." | The source text Jesus quotes. |
| Gen 12:1-3 | The LORD had said to Abram, “Go from your country... and I will make you a great nation... and in you all the families of the earth shall be blessed.” | God's covenant promise to Abraham. |
| Gen 17:7-8 | "I will establish my covenant between me and you... for an everlasting covenant, to be God to you and to your offspring after you." | Covenant for everlasting possession. |
| Gen 26:2-5 | The LORD appeared to Isaac and said, "I will establish the oath that I swore to Abraham your father..." | God reaffirms the covenant with Isaac. |
| Gen 28:13-15 | The LORD stood above it and said, “I am the LORD, the God of Abraham your father and the God of Isaac..." | God reaffirms the covenant with Jacob. |
| Heb 11:13-16 | "These all died in faith, not having received the things promised, but having seen them... they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God." | Patriarchs' faith and God's faithfulness beyond death. |
| Jn 5:28-29 | "Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice and come out..." | Jesus affirms general resurrection of all. |
| Acts 24:15 | "...having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust." | Apostle Paul also affirms a general resurrection. |
| 1 Cor 15:12-23 | "But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead?" | Paul's robust defense of resurrection based on Christ. |
| Phil 3:20-21 | "But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body..." | Transformation of bodies in resurrection. |
| Dan 12:2 | "And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." | Old Testament prophecy of general resurrection. |
| Isa 26:19 | "Your dead shall live; their bodies shall rise. You who dwell in the dust, awake and sing for joy!" | Old Testament prophetic affirmation of resurrection. |
| Rom 4:17 | "...in the presence of the God in whom he believed, who gives life to the dead and calls into existence things that do not exist." | God's power over life and death. |
| Rev 20:5-6 | "The rest of the dead did not come to life until the thousand years were ended. This is the first resurrection. Blessed and holy is the one who shares in the first resurrection..." | Description of future resurrection. |
| Exod 6:3-4 | "I appeared to Abraham, to Isaac, and to Jacob, as God Almighty, but by my name the LORD I did not make myself known to them. I also established my covenant with them..." | Reinforces God's direct revelation to patriarchs. |
| Ps 105:8-10 | "He remembers his covenant forever, the word that he commanded, for a thousand generations, the covenant that he made with Abraham..." | God's eternal remembrance of His covenant. |
| 1 Tim 4:10 | "For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe." | God as "living God" and Savior of believers. |
| Lev 26:42 | "Then I will remember my covenant with Jacob, and I will remember my covenant with Isaac, and my covenant with Abraham, and I will remember the land." | God's remembrance of His covenant promises. |
Luke 20 verses
Luke 20 37 Meaning
Luke 20:37 presents Jesus' response to the Sadducees, affirming the reality of the resurrection of the dead. Jesus points to Moses, the foundational figure honored by the Sadducees, as implicitly teaching this truth. He highlights Exodus 3:6, where God introduces Himself to Moses at the burning bush as "the God of Abraham, and the God of Isaac, and the God of Jacob." Jesus argues that God, being inherently the God of the living and not of the dead, must intend for Abraham, Isaac, and Jacob to be resurrected and live eternally. For God to identify Himself in such a relationship with patriarchs implies their continued existence or guaranteed future existence, validating the resurrection.
Luke 20 37 Context
Luke 20:37 is part of a series of confrontations between Jesus and various religious leaders in Jerusalem, immediately preceding His crucifixion. In verses 27-40, the Sadducees, who did not believe in the resurrection, angels, or spirits (Acts 23:8), attempt to trick Jesus with a hypothetical scenario about a woman married to seven brothers. Their aim was to prove the absurdity of the resurrection. Jesus' response dismantles their argument by first correcting their flawed understanding of the resurrection state (where people neither marry nor are given in marriage, but are like angels, v. 35-36). Then, He directly addresses the reality of the resurrection itself in verse 37, drawing proof from the very Law of Moses which the Sadducees esteemed as their sole scriptural authority. This context highlights Jesus' wisdom, His ability to reveal deeper truths from seemingly familiar passages, and His authoritative challenge to erroneous religious doctrines. The polemic is against the Sadducees' limited and literalistic interpretation of Scripture, failing to grasp the power of God or the broader scope of His eternal promises.
Luke 20 37 Word analysis
- But that: (Δὲ ὅτι - De hoti) Connects to the previous thought. "De" serves as a connective particle, marking a transition or emphasis. "Hoti" means "that," introducing a direct statement.
- the dead: (οἱ νεκροὶ - hoi nekroi) Plural masculine definite article "the" with "dead." Refers to all human beings who have physically died.
- are raised: (ἐγείρονται - egeirontai) Present passive indicative verb, meaning "they are being raised" or "they rise." The present tense signifies a continuing truth or certainty from God's perspective. It implies not just a future event, but a present reality in God's plan or covenant. From Greek "egeiro" (to awaken, raise up).
- even Moses showed: (καὶ Μωϋσῆς ἐμήνυσεν - kai Mōusēs emēnysen) "Kai" (even, also) emphasizes that even Moses, the ultimate authority for the Sadducees, attests to this. "Mōusēs" (Moses). "Emēnysen" (aorist active indicative of "mēnyō") means "made clear," "revealed," "indicated," or "showed forth." Moses is presented as the clear witness.
- in the passage about the bush: (ἐπὶ τῆς βάτου - epi tēs batou) "Epi" (upon, concerning) "tēs batou" (the bush). Specifically refers to the account of the burning bush in Exodus 3. This pinpoints the exact text Jesus is referring to, challenging the Sadducees to reconsider their own Scriptures.
- where: (ὡς - hōs) Introduces the quoted statement from the referenced passage.
- he calls: (λέγει - legei) Present active indicative verb, meaning "he says" or "he calls." The subject is God, speaking through Moses' account. The present tense indicates that God’s identity in relation to the patriarchs is a continuous and current truth.
- the Lord: (Κύριον - Kyrion) Accusative case of "Kyrios," often used to translate the Hebrew name Yahweh, referring to God's divine sovereignty.
- the God of Abraham, and the God of Isaac, and the God of Jacob: (τὸν Θεὸν Ἀβραὰμ καὶ Θεὸν Ἰσαὰκ καὶ Θεὸν Ἰακώβ - ton Theon Abraam kai Theon Isaak kai Theon Iakōb) Direct quote from Exod 3:6. This is the crucial point. The covenant relationship "God of..." implies an active, ongoing relationship.
Words-group analysis:
- "But that the dead are raised, even Moses showed": This phrase asserts the certainty of resurrection and validates it by appealing to the highest authority recognized by the Sadducees – Moses himself. Jesus doesn't offer a new doctrine but unveils a deeper meaning in familiar scripture.
- "in the passage about the bush": This specific reference limits any attempt by the Sadducees to deny the scriptural basis, cornering them into acknowledging the textual source. It is Exodus 3, where God reveals His name and nature.
- "where he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob": This is the heart of Jesus' theological argument. The very title God chooses for Himself signifies an enduring relationship with these patriarchs. A God of living people, not deceased ones. The explicit enumeration of each patriarch ("God of Abraham, and the God of Isaac, and the God of Jacob") emphasizes the personal and enduring nature of God's covenant with them individually, underscoring that His promises extend beyond physical death.
Luke 20 37 Bonus section
The phrase "God of Abraham, Isaac, and Jacob" is a consistent divine self-designation throughout the Old Testament (e.g., Exod 3:15, 4:5; 1 Chr 29:18). By using this specific wording from the Pentateuch, Jesus directly challenges the Sadducees on their own ground. His argument implies that if the patriarchs were utterly annihilated, God would be the "God of nothing" or "God of the dead," which is inconsistent with His nature as the living God and a God who establishes everlasting covenants (Gen 17:7). Therefore, their future resurrection is a logical and theological necessity for God to remain truly "their God."
Luke 20 37 Commentary
Luke 20:37 provides a profound theological insight from Jesus regarding the nature of God and the certainty of resurrection. The Sadducees believed death ended existence, accepting only the Pentateuch. Jesus masterfuly uses their own cherished scriptures (the books of Moses) against their faulty theology. His argument rests on the understanding that God is inherently the "God of the living." For God to identify Himself eternally as "the God of Abraham, Isaac, and Jacob" long after their physical deaths implies their continued existence or, more accurately, their guaranteed future resurrection. God’s identity is inextricably linked to His covenant faithfulness; a faithful God maintains a living relationship with those He covenanted with. Thus, for Abraham, Isaac, and Jacob to truly be "His people," they must eventually experience bodily resurrection. This brief verse concisely reveals Jesus' divine authority to interpret scripture and highlights God's unending covenant faithfulness that triumphs over death.