27 ¶Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him,
Having doctrine, testing, but still personal questing possible, as Nicodemus...
28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.
Question is about:
1. Yevamos
2. Halakah
3. Relation of Yevamos, halakah in this world and world to come
4. Rectification aspect of Halakah, specifically with regard to Yevamos
5. What the Messiah might reveal about this matter
6. What Yehoshua (Jesus) might say in relation to this
a. if he is the Messiah
b. if he is not the Messiah
7. What the truth is that they might seek, through which they might be set free.
29 There were therefore seven brothers: and the first took a wife, and died without children.
One brother would seem to be enough to ask the above questions. Why then does the question go on from here? This would almost seem to be like a rabbinical/Talmudic processes of reasoning. Does any attribute of Halakah change as we add brothers?
However, there is an appearance that the compounding of brothers is to make a point somehow that the idea of resurrection would be not only wrong but disastrous.
30 And the second took her to wife, and he died childless.
Now first of all, whose wife is she in this world, as to regard to support, etc.? Does death both cause the problem and solve it? No. So then, in one way this is the question, Whose wife will she be in the world to come, as this will tell us whose wife she is now before the Torah in this life. This will further clarify for us what the Torah lesson of yevamos really is, what it really means, what we are really to understand from it - ultimately about Messiah.
There might also be a Talmudic type of question here. Did each brother formally marry her? Or were they only 'husbands' to her through yevamos? This possible question will also be comprehended in the answer of Yehoshua (Jesus).
31 And the third took her; and in like manner the seven also: and they left no children, and died.
Even the final husband left no children. All of these are "redeemers" and yet they are all fruitless. None of the later six bring forth seed to the first husband. If one did, would he not be her actual redeemer? and then would the first husband for whom seed was brought forth not actually be her husband in the complete sense of 'natural' redemption according to the Torah? Is this not the meaning of yevamos?
32 Last of all the woman died also.
So she enters the World to Come bodily at the time of the resurrection together with the seven "husbands". Do the speakers believe this? Not apparently. The clear appearance tells us this is nothing but a trap. But if we judge by appearances we do not judge with righteous judgment. God sees the hearts.
33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.
If we judge with charity, the question itself seems possibly open to learning something that is not already known. To this possibility Jesus speaks. Otherwise why would he have answered at all in the manner of teaching, as he did?
34 And Jesus answering said unto them, The children of this world marry, and are given in marriage:
Marriage is a defining aspect of the very infrastructure of This World.
35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:
Why, "...they which shall be accounted worthy to obtain that world..."? Why not just, "They who enter that world..."?
As marriage is a defining aspect for the infrastructure of This World, so the process involved for obtaining That World is, (in parallel), a defining aspect of the infrastructure of That World. This World is in a fundamental way built on marriage. That World is in a fundamental way built on the process involved in obtaining worthiness of it.
In the resurrection and the World to Come all marriage has been rectified, settled and sealed. It can no longer be altered through divorce or death or yevamos. The whole family tree of Adam is rectified and every family limb and branch is forever set where it was designed by God to be, through the redemption of Adam in the Chosen Limb of Israel.
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.
In That World death is no longer possible because sin is no longer possible. As the multitude of angels in the world to come are complete in one unified spirit before God, so the new Adam, in all its designated families, redeemed in the redemption of Israel, are then made complete in one soul. The children of the resurrection shall be one Bride of one Son of God, with one Parent who is known fully through the Son.
37 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.
This mystery could already be understood in the spark that ignited the mystery into its full blaze. For as soon as this mystery was revealed to the understanding it became the true faith of Israel. For God cannot keep his promises to the dead but only to the living. Therefore we may know with certain faith that God will bring back the dead to stand before him to inherit the land which he promised to them.
38 For he is not a God of the dead, but of the living: for all live unto him.
There is a god of the dead but the God of Israel is not he, for the god of the dead is dead, but the God of Israel is the living God! All who belong to the God of Israel must live, though they were dead; they must be healed of all corruption, though their spirits were corrupted with sin and their bodies laid decomposing in their graves. Destruction shall become the food of eternal righteousness and ashes shall become the wings of praise!
