Recall that the Sadducees rejected the resurrection because in their faulty understanding they supposed that if there was a resurrection it would be to a similar state of being. What examples of people being raised from the dead may have led them to this conclusion? See 1Ki 17:17-23, 2Ki 4:32-36; cf. Mat 27:51-53, Luk 7:11-15, 8:49-55, Joh 11:39-44, Act 9:36-41, 20:9-10. But what is different about these who were raised from the dead from those who are considered worthy to attain to the resurrection from the dead? See Gen 3:22, Luk 20:35-36, Rev 21:4, 22:2 and think: did these who were raised from the dead then live forever, or did they die again? So, is being raised from the dead the same as the resurrection? In spite of all these who were raised from the dead, who only has been resurrected, and in what ways is His resurrection different from these others? See Luk 24:30-43, Rom 6:9, 1Co 15:20-23,42-44, Col 1:8, Rev 1:5. What does this teach us about the distinction we must make between a resuscitation and the resurrection?
In contrast to those like the widow of Zarephath’s son, or the Shunammite’s son, or the widow of Nain’s son, or Jairus’ daughter, or Lazarus, or Eutychus, who may conceivably be raised from the dead, resuscitated to live again in this life, and even marry and be given in marriage, what does Jesus say about those who will rise again after the manner of His own resurrection? See Mat 22:30, Mar 12:25, Luk 20:34-36. What does this teach us about how contrary to the plain meaning of Scripture are the teachings of Mormons and Muslims who say that there shall be marriage in heaven?
For what reason does Jesus say that there is no marriage in heaven? See Luk 20:36. What does Jesus’ connection between not being able to die anymore and there being no marriage in heaven teach us about what He considered to be the central purpose of marriage in this age? Think: because people do die in this age, what is it that prevents mankind from becoming extinct? Think too: although humans can propagate themselves biologically apart from marriage, what is the significance that Jesus connects the propagation of mankind with marriage? As Christians, we believe that marriage is essential for raising children as it establishes and maintains the God-blessed environment of the family in which they thrive; but do we consider that because marriage is rendered unnecessary in the resurrection age where man cannot die that Jesus’ argument implies that a central purpose of marriage in this age is to have children? In this light, is it surprising that the current trends of sexual immorality, divorce and homosexuality that are rendering marriage more and more obsolete in our culture are what have followed the separating of children from marriage by the advent of birth control? Instead of being the salt of the earth that acts as a preservative, what part has the Church, including the conservative evangelical church, played in this because they have followed after the world’s notions of family planning instead of separating themselves from the world to follow the Lord?
Besides procreation, marriage was originally given for mankind’s creature comforts, for God saw that it was not good for man to be alone (Gen 2:18). Especially in his fallen state, marriage also guards against immorality (1Co 7:2). Why will these reasons that also make marriage important here on earth no longer apply in heaven, thus again rendering marriage unnecessary? Think: to Whom shall we be wed in heaven as our all in all, and shall immoralities exist in that state? See Rev 19:7-9, 21:2-4,8-11,22-23, 22:14-15.
Are we to assume that because those who attain to the resurrection neither marry nor are given in marriage and are like angels who are sons of God (Luk 20:36) that they are therefore entirely sexless? See Gen 6:2,4. See also Jude 1:6 and consider that angels fell from their glorious domain when they forsook their heavenly and spiritual estate to marry women and have children by them; what does this teach us about those who suppose that the exalted resurrection state is like unto life in this age and seek heaven as the place where they can fulfill all their carnal desires? Are they thinking any better than those angels who did not keep their own domain, but abandoned their proper abode and are kept in eternal bonds under darkness for the judgment of the great day? In what similar way have men even now in this age also forsaken their own domain with a similar result? See Jude 1:7, 2Pe 2:4-10. In this light, what might the current plague of men forsaking their natural estate of marriage indicate about the proximity of God’s judgment? Cf. Luk 17:26-30 and consider that both the judgment in Noah’s day and in the days of Sodom are expressly connected in Scripture with a growing perversion of marriage within the created order, but not to the point that men were no longer marrying or being given in marriage.
1. As in hell, where there is no joy and the voice of the bridegroom and the voice of the bride shall be heard no more at all, so in heaven, where there is all joy, and no care or pain or trouble, there will be no marrying. The joys of that state are pure and spiritual, and arise from the marriage of all of them to the Lamb, not of any of them to one another. Matthew Henry.↩