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.

But that the dead are raised, even Moses showed, in the place concerning the Bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

Now that the dead rise again, Moses also shewed, at the bush, when he called the Lord, The God of Abraham, and the God of Isaac, and the God of Jacob;

But that the dead rise, even Moses shewed in the section of the bush, when he called the Lord the God of Abraham and the God of Isaac and the God of Jacob;

But that the dead are raised, even Moses shewed, in the place concerning the Bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

'And that the dead are raised, even Moses shewed at the Bush, since he doth call the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob;

Now that the dead are raised, even Moses showed at the bush, when he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

But that the dead rise to life even Moses clearly implies in the passage about the Bush, where he calls the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.'

But even Moses made it clear that the dead come back to life, saying, in the story of the burning thorn-tree, The Lord, the God of Abraham, the God of Isaac, and the God of Jacob.

For in truth, the dead do rise again, as Moses also showed beside the bush, when he called the Lord: 'The God of Abraham, and the God of Isaac, and the God of Jacob.'

As to the fact that the dead rise, even Moses indicated that, in the passage about the Bush, when he calls the Lord – 'The God of Abraham, and the God of Isaac, and the God of Jacob.'

But that the dead shall rise. After having refuted the objection brought against him, Christ confirms, by the testimony of Scripture, the doctrine of the final resurrection. And this is the order which must always be observed. Having repelled the calumnies of the enemies of the truth, we must make them understand that they oppose the word of God; for until they are convicted by the testimony of Scripture, they will always be at liberty to rebel. Christ quotes a passage from Moses, because he was dealing with the Sadducees, who had no great faith in the prophets, or who, at least, held them in no higher estimation than we do the Book of Ecclesiasticus, or the History of the Maccabees. Another reason was, that, as they had brought forward Moses, he chose rather to refer to the same writer than to quote any of the prophets. Besides, he did not aim at collecting all the passages of Scripture, as we see that the apostles do not always make use of the same proofs on the same subject. And yet we must not imagine that there were no good reasons why Christ seized on this passage (Exodus 3:6) in preference to others; but he selected it with the best judgment -- though it might appear to be some what obscure -- because it ought to have been well known and distinctly remembered by the Jews, being a declaration that they were redeemed by God, because they were the children of Abraham. There, indeed, God declares that he is come down to deliver an afflicted people, but at the same time adds, that he acknowledges that people as his own, in respect of adoption, on account of the covenant which he had made with Abraham. How comes it that God regards the dead rather than the living, but because he assigns the first rank of honor to the fathers, in whose hands he had placed his covenant? And in what respect would they have the preference, if they had been extinguished by death? This is clearly expressed also by the nature of the relation; for as no man can be a father without children, nor a king without a people, so, strictly speaking, the Lord cannot be called the God of any but the living. Christ's argument, however, is drawn not so much from the ordinary form of expression as from the promise which is contained in these words. For the Lord offers himself to be our God on the condition of receiving us, on the other hand, as his people, which alone is sufficient for the assurance of perfect happiness. Hence that saying of the Church by the prophet Habakkuk, (1:12,) Thou art our God from the beginning: we shall not die Since, therefore, the Lord promises salvation to all to whom he declares that he is their God, and since he says this respecting Abraham, Isaac, and Jacob, it follows that there remains for the dead a hope of life. If it be objected, that souls may continue to exist, though there be no resurrection of the dead, I replied, a little before, that those two are connected, because souls aspire to the inheritance laid up for them, though they do not yet reach that condition.

Now that the dead are raised,.... Or that there will be a resurrection of the dead, this is a proof of it:
even Moses showed at the bush: when the Lord appeared to him out of it, and he saw it burning with fire, and not consumed; when the Lord called to him out of it by the following name, as he has recorded it in Exodus 3:6. Hence it is said,
when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob; for though the Lord called himself so, yet Moses likewise calls him by these names, when he gives an account of this affair, and when he went from him to the children Israel; See Gill on Matthew 22:32.

even Moses--whom they had just quoted to entangle Him.

That the dead are raised, even Moses, as well as the other prophets showed, when he calleth - That is, when he recites the words which God spoke of himself, I am the God of Abraham, Matthew 22:32. It cannot properly be said, that God is the God of any who are totally perished. Exodus 3:6.