Beliefs about the Afterlife (LXXXIII)

Before going forward with this chapter and discovering new things to know about the resurrected and glorified bodies of the saints, including those who are transformed in body without dying, let us sum up what we have thus far discovered. We have seen that three major adjectives describe the changed bodies of the saints; those words are glorious, spiritual, and heavenly. We have seen how these words describe a body that has been drastically changed so that the new body does not look exactly like the old body. We have seen that saints in glory will nevertheless know those saved loved ones who they knew on earth, though they will not be recognized by mere bodily appearance alone. This aspect of our subject deals with the whole idea of "identity." Will saints in glory still have their individual identities? The answer is a yes and no. They will still be in some ways the same persons, but in some ways they will be new persons. Is the butterfly the same creature as the caterpillar from whence it came? Or a totally new creature? Or both? 

So, with these introductory remarks to this chapter, let us now return to that great resurrection chapter and see what more the inspired apostle had to say about the resurrected bodies of the saints.

"39 All flesh is not the same flesh, but there is one kind of flesh of men, another flesh of animals, another of fish, and another of birds. 40 There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. 41 There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory. 42 So also is the resurrection of the dead..." (I Cor. 15: 39- 42)

There are different kinds of "flesh" and "bodies" in the cosmos. That is Paul's central affirmation. There are celestial bodies and there are terrestrial bodies and each is different in "glory." That being true, what kind of flesh and what kind of body will the transformed bodies of the saints be? 

When Paul speaks of "celestial bodies" does he mean the sun, moon, and stars? Or, does he refer to angels? Theologians disagree on that. Some even think that the heavenly bodies of the stars, planets, and moons, actually are bodies of angels. If Paul refers to the celestial bodies of sun, moon, planets, and stars, then he is referring to bodies that are not houses for living beings, in the same way we refer to the body of a car.

Regardless of this disagreement as to who or what is intended by "celestial bodies" the point of the apostle is that there are different kinds of bodies just as there are different kinds of flesh. Notice that Paul does not refer to aliens on other planets, which he may have done had he believed in beings who live on other planets and who differ much from humans and from each other (which we see in many science fiction movies about aliens on other planets). 

Also, the argument of the apostle affirms that the resurrection and transformed body, being glorious, spiritual, and heavenly, will not be the same body as the earthly body. Does that mean that the new bodies will not have genitals (as we discussed earlier)? Does it mean that the new bodies will not have all the organs that the earthly body has? Will the new bodies still have hair to grow, nails to grow, or that sweat, etc.? Will the new bodies have blood so that if the flesh is cut will bleed? Will the new bodies have a digestive or excretory system? We have mentioned these things before and will discuss them further as we proceed. 

Of course, when it is affirmed that the glorified bodies of the saints will not be the same, we do not mean in every respect. For the same apostle affirms that the body that is raised and transformed is the same body. It is a body that has been "changed," and not exchanged. So Paul will say that the same "it" that dies and is buried is the same it that will be transformed. Again, as argued previously, I am the same person that came forth from my mother's womb almost sixty nine years ago, but I am not the same for I have changed so much that you could not put a picture of me as a baby beside a present picture of me and know that it was the same person in each picture. The butterfly is in some respects the same as the caterpillar but in some respects not. Later, as we will shortly see, the apostle Paul in this chapter we are examining will tell us in what precise ways the body will not be the same body that died, i.e. that body of humiliation. 

Of course, some of the answers I give may be speculative theology, but I do believe that some things are deducible from propositions clearly stated in scripture. For instance, if we accept the proposition that the heavenly life in eternity will be nothing but joy, then it seems that things we do regularly, with regard to our earthly bodies, such as brush teeth, shave, get a haircut, trim nails, etc., will not be necessary for these would take away from that bliss. Will they need to sleep? 

In the previous chapter we showed how Paul compares, in this chapter, the glorified body of Christ and the saints with the body Adam had before he sinned, or as originally created, as well as after he sinned. The glorious body will be superior to the original body Adam had before he sinned, and certainly far greater than the body he had after he sinned. That is what Paul means when he calls Adam's original body "earthly" and "natural" and the transformed body as "heavenly" and "spiritual." Just as the renewed soul or spirit is called a "new creation" (II Cor. 5: 17), so too will the glorified bodies of saints also be a new creation.

Clearly Paul in the above words indicates that the transformed bodies of the saints will be different in two ways, in appearance and in substance. We have already spoken some about the change in appearance, noting how Christ did not look exactly like his earthly low body of his humiliation, but was much more like the way his body appeared on the holy mount of transfiguration or as he appeared to John on the isle of Patmos in Revelation chapter one. 

Will there be midgets among the resurrected and glorified saints? Will saints who suffered from gigantism still be giants? Will those who died in infancy still be infants? This might be speculative theology, however, I think nearly all Christians and bible believers will agree that there will be no infants after the resurrection.

42b"The body is sown in corruption, it is raised in incorruption. 43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44 It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body." 

First, notice that the same body, the same "it" that dies is resurrected. The new body will be a transformation of the old body and not a giving of a new body that does not come from the old body. Second, even though it is the same body in this sense, it is nevertheless not the same body. Why? Because the old body was dying, growing old and feeble, being corruptible and the new body is incorruptible, not dying or growing old, and not weak and frail; Also because the old body was a body of humiliation, a dishonorable body, lacking glory. The Greek word for "dishonor" means disgraceful, undignified, vile, humiliated, lowly, degrading, shameful, etc. However, the new body will be glorious, the opposite of being dishonorable. We have in previous chapters already seen all that is involved in something being glorious. 

The new body is not the same as the old body also because the old body was "weak" while the new body is full of power. The weakness of the old body is seen in its frailty, its susceptibility to sickness and disease, to its feebleness. On the other hand, the new body will be strong in every way. The extent of the power of the risen saints, in body and spirit, will be enlarged upon in upcoming chapters. Finally, the bodies are not the same because the old body was a "natural" body. The Greek word is psychikon and means what is animalistic, sensuous, sensitive, what pertains to the "soul" (psyche) and not to the inner "spirit" (pneuma). On what it means for the body to be spiritual rather than natural we have more to say as we proceed.

Further, the new body is not wholly new, for if it was, it would not be "changed" but "exchanged." If nothing in the new is like the old, or from the old, then it cannot be the same body. If I have an old pocket knife and I replace every part of it with a new part, is it still the old knife? No, it is a new knife, though of the same kind as the old one. The new glorious body of saints will have new and enhanced faculties but it will still have the same external body parts, such as head, torso, arms, hands, feet, etc., although it will not likely have the same internal organs or the same kind of flesh and blood. 

To be raised a powerful body involves having increased abilities for the five senses. It also likely includes acquiring new faculties. Barnes, a highly respected commentator, has the following to say about the bodies of the saints becoming full of power (emphasis mine):

"It is raised in power - This does not denote power like that of God, nor like the angels. It does not affirm that it shall be endued with remarkable and enormous physical strength, or that it shall have the power of performing what would now be regarded as miraculous. It is to be regarded as the opposite of the word "weakness," and means that it shall be no longer liable to disease; no more overcome by the attacks of sickness; no more subject to the infirmities and weaknesses which it here experiences. It shall not be prostrate by sickness, nor overcome by fatigue. It shall be capable of the service of God without weariness and languor; it shall need no rest as it does here (see Revelation 7:15; compare Revelation 22:5); but it shall be in a world where there shall be no fatigue, lassitude, disease; but where there shall be ample power to engage in the service of God forever. There is, however, no improbability in supposing that the physical powers of man, as well as his intellectual, may be greatly augmented in heaven. But on this point there is no revelation."

I do not agree with these words of the learned commentator. Not only that, he seems to contradict himself in the latter part of the above citation from what he said at the start of the citation. He says "This does not denote power like that of God, nor like the angels" but then says "however, no improbability in supposing that the physical powers of man, as well as his intellectual, may be greatly augmented in heaven."

Of course Paul does not mean that resurrection bodies become omnipotent, but he does affirm that the bodies and persons of the transformed and glorified saints will become powerful. Just as the spirit within a person "partakes of the divine nature" in being "born again" (II Peter 1: 4), in part, he will fully partake of it in every way, in body, soul, and spirit in the day of his glorification and transformation. And as far as the assertion of Barnes that says "on this point there is no revelation," that is also not true. The verse we are analyzing says the body is "raised in power" and that means the powers of the resurrected saints will become fitting as "sons of God." So, in support of this, let us notice a few texts, beginning with this text from the prophet Zechariah: 

"In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them." (Zech. 12: 8)

Some commentators suggest that "God" in the text, being from the Hebrew word "Elohim," denotes angels, but that is a mistake. However, the KJV only translates Elohim once as angels (Psa. 8: 5). The predominant person(s) denominated by the word however is God, or the Godhead, Father, Son, and Spirit. However, in the above text we not only have "as God (elohim)" but "as the angel of the LORD" which is a reference clearly to the Son of God. This is the angel who appeared to Moses in the burning bush and is called both "Yahweh" and "Elohim" (Exo. 3: 1-4). So, being "as God" means the same thing as "as the angel of the LORD," denoting having divine powers. 

Even if we say that the "sons of the resurrection," the perfected "sons of God," are "as the angels" in power, that is still great power, far superior to that of earthly human beings. This text overthrows the remarks of Barnes who says the power that will characterize the resurrected bodies of the saints will not be like that of God or angels. Now, I know that the context of the prophecy has to do with the "house of David" but it surely is not to be limited to them. Also, the time of fulfillment of the prophecy is when Christ returns and the Jews repent as a nation for having rejecting Christ and embrace him. This the context shows to be true. Notice verse 10:

"And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn." (kjv)

That the glorified saints (who will forever be earth's kings, priests, lords, and governors of the new human race) will be full of power in both body and spirit is implied, I believe, in the affirmation that they will be raised in power. They will have power over the physical world, as did Christ, so that they may walk on water, run and not be weary, defy gravity, etc. All this is further implied, I believe, when Paul speaks of "the powers of the world (age) to come." (Heb. 6: 5) On this Barnes makes this comment: "The word "powers" here implies that in that time there would be some extraordinary manifestation of the "power" of God." The commentators at Precept-Austin (See here) say:

"Powers of the age to come - refers to miracles which they had witnessed or experienced and which will be seen in the age to come (What age? The age that follows the church age is the Millennium)."

In that text Paul says that believers even now in their present lives on earth have "tasted" of the powers of the coming age. That must include the powers of working miracles, or we might say power over the physical elements. Of course, it also includes powers of mind, of soul and spirit, in addition to bodily powers. These powers are listed by the apostle Paul in his first letter to the Corinthian believers. There he wrote:

"...for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills." (I Cor. 12: 8-11 nkjv)

Why would not all the resurrected sons of God not have such gifts and faculties? Perhaps it is by having these gifts that they will be able to communicate with each other when separated by long distances, particularly as it relates to having the the gift called "the word of knowledge" or "the word of wisdom." Those gifts certainly would be a great asset as they spend eternity acting as priests and kings, and as lords and governors over the new heavens and earth, and over the new humanity. Working of miracles also might come in handy at times in this rule over the nations. Further, if the sons of the resurrection are all filled with the Holy Spirit to the highest degree, why could they not do miracles? Does not Paul say that those who work miracles do it by the Spirit? (Gal. 3: 5) Having the gift of healing may not be necessary in the millennial kingdom age for the water or river of life, along with the fruit from the tree of life, will be for the healing of the nations (as we have previously written about), nor necessary in the endless ages that follow, for then there will be no more death, neither sickness nor sorrow. 

Certainly speaking in tongues may be necessary if "the nations" in the millennial age all keep their native tongues. If resurrected saints rule over the nations and over the cities, then to speak in each of the many nations would be needed. However, I do believe that among those who reside in the New Jerusalem will speak a new language. So the prophet Zephania writes:

"Therefore wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent." (3: 8-9 kjv)

Notice the promise of a "pure language" and how it will come into being following the end time day of wrath. Whether this will apply to all "the nations" or only to the inhabitants of the city of God, is something I cannot say for sure. In identifying who is "the people" it may be "the nations" mentioned in the text, or it may be those who "call upon the name of the LORD" and who serve him. If all speak the same language, then of course the gift of tongues would not be needed, at least among the nations of the new earth. But, what about "the tongues of angels" that Paul speaks of? (See I Cor. 13: 1)

It seems to me that the gift of "discerning of spirits" will be part of the abilities of saints. As they rule over the nations as its judges, priests, and kings, they will be called upon to judge things, and surely this gift would prove most beneficial. 

So, what I am saying is that being raised in power includes the idea of being gifted and endowed with supernatural abilities. However, it could be argued that such powers or supernatural gifts will not be part of "the powers of the age to come" based upon these words of the apostle Paul:

"8 Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. 9 For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away. 11 When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. 12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known." (I Cor. 13: 8-12 nkjv) 

If the gift of prophesying ends prior to the age to come ("when that which is perfect is come"), then prophesying via having the harps of God (as we wrote about in earlier chapters) cannot be. But, it is certain that prophesying by those harps will be the case. That fact will be the fulfillment of the words of the prophet Moses who said: "Oh, that all the Lord’s people were prophets and that the Lord would put His Spirit upon them!” (Numb. 11: 29 nkjv) 

So, how do we explain Paul's assertion that the three gifts mentioned, prophecies, tongues, and knowledge, will "fail," "cease," "vanish away," "done away," or "put away" when the day of perfection comes? 

Before answering, let us first say a few things about the time of perfection. The perfection of the text is to be connected with the time when the family of God are no longer children, but when they become adults, that is, when they are fully matured. That occurs in the resurrection day when all the members of the family of God are glorified and reach a state of perfection in the perfect age of the thousand year reign of Christ and his people. Prior to this time they are children who speak, understand, and think like a child. That is the condition of saints in their lives on earth. These are the "childish things" that will be put away in the day of glorification. While being immature children of God, while in this earthly life, they "know in part" and "prophesy in part" and only see things dimly, but when perfected and glorified, when transformed into powerful super humans, they will know fully, see things face to face. 

So, I think that the idea is that what is partial and limited now will become much greater.  So, prophesying itself will not cease, but prophesying in part will cease. Supernatural knowledge and revelation will not cease in the day of perfection, but knowing in part will cease. Limited speaking miraculously in other tongues will not be limited in the day of perfection as it is in the church age. If Paul has in mind the other miraculous gifts besides the three mentioned, such as the gift of working miracles, then are we to believe that the glorified sons of God will not have any of those nine charismatic gifts? Further, if Paul calls such supernatural gifts "childish things," then surely the adult things will be far greater. A childish thing is to know in part but the adult thing is to know fully, even as known by God. If it was a childish thing for the apostles, for Stephen the martyr, to work miracles among the people, then how much greater power will the saints have when glorified and empowered by their transformation?

Commented Barnes in his commentary on I Corinthians 13: 8:

"Whether there be knowledge - See the note at 1 Corinthians 14:8. This refers, I think, to knowledge as "we now possess it." It cannot mean that there will be no knowledge in heaven; for there must be a vast increase of knowledge in that world among all its inhabitants. The idea in the passage here, I think, is, "All the knowledge which we now possess, valuable as it is, will be obscured and lost, and rendered comparatively valueless, in the fuller splendors of the eternal world; as the feeble light of the stars, beautiful and valuable as it is, "vanishes," or is lost in the splendors of the rising sun. The knowledge which we now have is valuable, as the gift of prophecy and the power of speaking foreign languages is valuable, but it will be lost in the brighter visions of the world above." That this is the sense is evident from what Paul says in illustration of the sentiment in 1 Corinthians 13:9-10. "Now" we know in part. What we deem ourselves acquainted with, we imperfectly understand. There are many obscurities and many difficulties. But in that future world we shall know distinctly and clearly 1 Corinthians 13:12; and then the knowledge which we now possess will appear so dim and obscure, that it will seem to have vanished away and disappeared..."

In summing up we can say that all the saints, when perfected and when raised in power, will have those same miraculous gifts in a far greater measure. So, not only will the glorified saints be as the angels of heaven as respects not marrying and not procreating, but also as respects their mental powers and power over the physical world, or power to do things beyond the ability of natural men. Recall these words of the Lord Jesus while here on earth:

"Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you." (Matt. 17: 19-20 kjv)

If saints on earth, who are yet in a state of imperfection, may have such faith so as to have power over the physical world, then much more in that day when they are perfected and put into their place as fully matured sons of God. That is when they will become super men and on that point we will have more to say in the next chapter.

 

Beliefs about the Afterlife (LXXXII)

In this chapter we will take a closer look at what the inspired apostle Paul wrote in chapter fifteen of his first epistle to the church at Corinth. In the preceding chapters we have focused on three adjectives that are used to describe the resurrected and glorified bodies of the saints, which are glorious, spiritual, and heavenly. We have seen how these adjectives show that the saints will be beautiful, perfect, powerful, supermen endowed with abilities of angels, divine beings in body and spirit, fully partaking of "the divine nature" (II Peter 1: 4), immortal, and incapable of suffering. With these introductory remarks, let us begin by noticing these words of the apostle:

"35 But someone will say, “How are the dead raised up? And with what body do they come?” 36 Foolish one, what you sow is not made alive unless it dies. 37 And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. 38 But God gives it a body as He pleases, and to each seed its own body." 

We have already addressed the two questions above, i.e. 1) how are the dead resurrected? and 2) with what (kind) of body do they come? However, the second question will continue to be the focus in this chapter as it was with the apostle in the chapter in which Paul writes the above words. We will first unpack what may be ascertained by the words "foolish one, what you sow is not made alive unless it dies." The first thing that strikes me is the fact that he later says in the chapter - "Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed--in a moment, in the twinkling of an eye, at the last trumpet." (vss. 51-52 nkjv)

When the apostle says "we shall not all sleep" he means "we the righteous shall not all die." But, if we must die in order to be resurrected and glorified as Paul said, then those who do not die will not be resurrected. That is true, but it does not mean that those who do not die will not be "changed" (transformed) for the apostle says "but we shall all be changed." Some few will not die, for they will be alive when Christ comes. Of this Paul also wrote about in his first epistle to the Thessalonians, saying:

"13 But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. 14 For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. 15 For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep. 16 For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." (I Thess. 4: 13-17 nkjv) 

There will be some of the elect who will be "alive and remain" until the day of the resurrection. These will experience the same transformation of their bodies that the dead bodies of saints will experience through resurrection. Further, this transformation will happen instantaneously as Paul said, "in a moment, in the twinkling of an eye." In that moment the bodies of all saints, whether living or dead, will be transformed and become glorious, spiritual, and heavenly. It will be in one sense the same body but in another sense it will be different. So Paul said:

"And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. But God gives it a body as He pleases, and to each seed its own body."

These comments are designed to answer the question "how are the dead raised and with what body do they come?" Paul calls attention to the transformation that happens to a seed that is buried in the earth. What comes forth from that seed does not look at all like the seed. We could say the same thing about a caterpillar becoming a butterfly. However, the analogy of a seed becoming its final form (fruit, or tree, etc.) is best for it in some ways dies when it experiences "germination." Notice these words of our Lord:

"Very truly I tell you, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. " (John 12: 24 niv)

This analogy to a kernel of wheat falling to the ground and dying was in order to affirm the resurrection of Christ. Christ refers to germination as dying. That is a mystery. Further, the seed of any kind of plant or vegetation does not resemble what the seed ultimately becomes. An oak tree does not resemble an acorn although it will produce many other acorns. 

It seems that some in the church at Corinth did not have too much difficulty believing that a living body may be transformed, however they do seem to have found it difficult to believe a dead body that had decomposed and become dust and ashes could be resurrected and transformed. Yet, again, a belief in the power of God and in his promise is sufficient to overcome this difficulty and unbelief. 

So, how will saints recognize each other after the resurrection (or even in the intermediate state) if they have drastically altered appearances? How could you recognize an acorn that has now become a grown tree? This is not an easy question although it is clear that saints will recognize each other. So, two things need to be proven from the scriptures. First, that it is true that saints who knew each other on earth will recognize them in glory. Second, how will they know them if they do not look like they did on earth? 

So, what texts do bible teachers bring forth to prove that saved loved ones will be recognized in glory? One passage that I cited in earlier chapters where people who died in the old testament were said to be gathered to their people, which is a comforting thought, but only if one is able to recognize his loved ones. Further, the text cited above from Thessalonians has Paul saying to believers who have lost their saved loved ones that they should be comforted in knowing that Christ will bring their loved ones with him when he returns. That implies that they will know each other. 

Recall that Peter, James, and John recognized Moses and Elijah on the holy mount of transfiguration, and this in spite of the fact that those two patriarchs lived centuries before them. They may have had portraits of them (certainly not photographs), but we do not know that. So, the question as to how those three apostles recognized Moses and Elijah is the same question as to how saints who die recognize their deceased saved loved ones, either in the intermediate state or in the resurrection. 

Recall Luke 16:19-31 where the rich man recognizes both Abraham and Lazarus in the afterlife. Paul makes it clear that the believers he loved on earth will be his joy in heaven. “For who is our hope or joy or crown of boasting in the presence of our Lord Jesus at his coming? Is it not you?” (1 Thessalonians 2:19). When Paul says this, he clearly anticipates that relations known on earth will continue in heaven. He says he will be joyous to see those he led to Christ in Paradise. 

Consider also that we are able to recognize people by the sound of their voices without seeing their faces or bodies. When someone calls us on the telephone, we do not see the faces of our friends or loved ones who are calling, but we recognize their voices. Jesus also spoke of how his sheep recognize him by hearing him speak, for they know his voice. (John 10) 

It seems to me that recognition will occur by connecting the glorified saint to something besides bodily appearance. Recall that Jesus was not recognized by the disciples at the first. One of the instances where Jesus was not recognized was Mary Magdalene’s coming to the tomb early in the morning (John 20:15). Instead of recognizing Jesus, she first mistook Him for the gardener. A second instance in which Jesus was not immediately recognized was when the disciples did not recognize Him when they were out fishing (John 21:4). A third instance is when the two disciples on the road to Emmaus (Luke 24:13-35) did not recognize Jesus until He broke bread. The latter instance is revealing. It seems that 1) they could not recognize him until he wanted to be recognized, and 2) they recognized him because an occurrence (eating bread with him) made them realize that it was Jesus. So too may it be that way with recognition of saints in heaven. 

Though Christ when risen from the dead did not look exactly like he did prior to his death, yet we can surmise that he did not look completely different. After all, we can assume that he did not become dramatically taller or shorter. Perhaps we can assume too that he had the same color eyes and hair (although in the books of Daniel and Revelation he is pictured with white hair). Further, we can assume that his appearance changed greatly when he was glorified for it is doubtful that he shined in his person and raiment when he appeared to the disciples after his resurrection. He no doubt could have, but he chose not to do so. We have already seen how Christ appeared in the Apocalypse when he appeared to the apostle John. 

Each saint who experiences bodily transformation is given his own unique body. This is clear from the words of the apostle who said "God gives it a body as He pleases, and to each seed its own body." So, no saint will look exactly alike, although each will have a glorious, beautiful, heavenly, and spiritual body. Each will have his "own body," a body which will serve as his eternal identity. I am the same person I was when I was born, but I do not look now at sixty eight that I did then. I will be the same person I was on earth, in my body of humiliation, but I will not look the same. All my spots, blemishes, and other defects will be gone. There will be no ugly people among those who have glorious bodies. 

Commented Dr. Gill on verse 38:

"Everyone shall have his own, that is, his proper body - a body which shall belong to him, and be suited to him. The wicked shall not rise with the body of the just, or with a body adapted to heaven; nor shall the saint rise with a body adapted to perdition. There shall be a fitness or appropriateness in the new body to the character of him who is raised." 

In the next two chapters we will finish our examination of what Paul says about the resurrection of the body in first Corinthians chapter fifteen. Following that we will have a chapter on the resurrection of the bodies of the unjust. Then we will have a chapter or two on the powers of the saints in the ages to come. We will also see how the new covenant will be fully realized by all so that the earth will be filled with only those who know the Lord. We will then have some thoughts on laughter among the people of God and of the ongoing race in the ages to come. We will also have a chapter or two on the question of having "free will" in the ages to come and whether it will be possible for any to choose sin and lose salvation, falling from heaven. In discussing this we will see how God will alter the nature and psychology of his saints and of the people of the ongoing race. What about "original sin"? Will people still be born in sin? We will also look into the question as to what degree of memory will people have of their former lives on earth.

Beliefs about the Afterlife (LXXXI)

"But someone will say, 

“How are the dead raised up? 

And with what body do they come?

(I Cor. 15: 35)

These are the chief questions that the apostle Paul answers in this great chapter on the resurrection of the dead. Although he especially addresses the resurrection bodies of the just (or righteous), yet what he says about the resurrection of the dead in that chapter in some respects applies to the resurrection bodies of the unjust. We will therefore focus on the resurrection of the righteous first.

I will not comment linearly from start to finish in regard to Paul's words concerning the resurrection of the dead but will comment on a different order and arrangement of my comments upon his statements. The two questions above, from verse thirty five, need addressing first, for they are the context for Paul's commentary and answer to the questions.

How Are The Dead Raised?

That is the easiest of the two questions Paul will answer in this great chapter. We have also already shown the answer to it and it came directly from the mouth of the Lord Jesus Christ. Recall that he said to the resurrection denying Sadducees "you err not knowing the scriptures nor the power of God." It was also answered by the apostle Paul who asked king Agrippa - "why should it be thought an incredible thing with you, that God should raise the dead?" (Acts 26: 8) The how is God's omnipotence. Nothing is impossible with God. (Luke 1: 37; 18: 27) 

We need not know the "how" of the things God does to believe in those things. We do not know all the mechanics of all the works of God, of how miracles are performed, or how the supernatural works, in order to believe in them. So it is with "how" the dead are raised. It is sufficient to know that God is omnipotent and that nothing is impossible with him. The fact is, God has raised the dead and we can believe it without understanding how God does it. No man knows how God can simply say "let there be light" and instantly light comes into being. We do not comprehend how God "speaks and it is done." (Numb. 23: 19) 

Obviously, even the physical elements of the cosmos obey his commands. That is a unfathomable mystery, incomprehensible. Perhaps the Grecian Christians in Corinth wanted a scientific explanation, one that was in agreement with reason, and not based upon mere faith. 

Heavenly Bodies

"45 And so it is written, “The first man Adam became a living being (rather 'soul').” The last Adam became a life-giving spirit. 46 However, the spiritual is not first, but the natural, and afterward the spiritual. 47 The first man was of the earth, made of dust; the second Man is the Lord from heaven. 48 As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly. 49 And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man." (vss. 45-49)

The resurrected and glorified bodies of the saints will be both "spiritual" and "heavenly." So, what does that mean? How is the Lord, the second Adam, a "heavenly man"? Does that mean he was not earthly or a human being? Was he born a superman? Or, did he become a heavenly man after his resurrection and bodily glorification? What does it mean that Christ as a man, or in his human body, was a "spiritual" man? Was his body spiritual before his resurrection or after? Does being a spiritual or heavenly man mean that the man is no longer a physical entity? What does it mean to have "the image of the man of dust"? Likewise, what does it mean to "bear the image of the heavenly man"? 

When did Adam become a "living soul"? When God made him or when he sinned? Likewise, when did the second Adam become a "life giving spirit"? When he was born in the womb of Mary or when he was resurrected and glorified? Was Adam, when first created, solely a "natural man" or was he also a "spiritual man"? Or, did Adam become a natural man when he sinned? Was Paul comparing and contrasting the physical body, or humanity, of Christ to the physical body of Adam when created or when he sinned? That is not an easy question. 

When speaking of Adam the focus is on how God made him in the beginning, and not on what he became after his fall into sin. Adam became a "living soul" when God breathed into his nostrils the breath of life. He did not become a living soul when he sinned, though some bible teachers think so (saying he became a "soulish" man, guided by his depraved senses). Secondly, he was "natural" from the moment God created him, not becoming natural when he sinned. He was not a spiritual man in body, though he had a spirit and was spiritual in that sense. His body was not spiritual though he was spiritual in his inner man, having the spiritual law of God written on his heart. (Rom. 7: 14) Third, his body (which is the focus of the apostle) was "of the dust of the earth." But, Paul says that Christ is different because he was "from heaven" and therefore a "heavenly man." But, that does not mean that the human body of Christ was from heaven, nor his human soul from heaven, but that his divine person was from heaven. However, some bible teachers have believed in the preexistence of the human nature of Christ. The great hymn writer Isaac Watts (1674-1748) believed that the human soul of Christ was created before the world began and that this is what is involved in Christ begin "begotten" as the "Son of God." It is also similar to what the "Two Seed" "Primitive Baptists" believed and also to Mormon beliefs. When the apostle says that "the man" was "made of dust," does he not refer strictly to the physical body? Is it not true that the inner spirit of the physical man was not of the dust, but was breathed into him by the very breath of the Creator?

Christ’s resurrection body is called “spiritual” (v. 44) in the same sense that food and a literal rock (1 Cor. 10:4) are called spiritual. It is called a “body” (soma), which always means a physical body when referring to an individual human being. Verse 44 reads as follows: "It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body." (vs. 44) That cannot be interpreted to mean "it is sown a physical body but it is raised a non-physical body." The resurrection body will still be physical, but it will be super physical, and made in such a way that the inner man or spirit has complete control over the physics of the material body. 

In summation, the resurrection body of Christ is called “spiritual,” "heavenly," and a “life-giving spirit” because its source is the spiritual realm, or Heaven, not because its substance is immaterial. Christ’s supernatural resurrection body is “from heaven,” as Adam’s natural body was “of the earth” (v. 47). Also, the resurrection body is from heaven in the sense in which Adam's spirit, which animated his body, was from God or heaven. As the first man was from “earth” and had a material body and yet had an immaterial soul, even so the One from “heaven” also has a material body and yet had an immaterial spirit and divinity that was from heaven. As previously seen, the resurrected body of Jesus could transport itself from one location to another in an instant, could materialize inside of locked rooms, much the same way that we see occurring in the Star Trek genre of movies where people were by the "transporter." 

In Romans chapter five the apostle compares Adam and Christ. However, in contradistinction to first Corinthians chapter fifteen, he shows how Adam and Christ are mostly alike, saying that Adam was the "figure of him who was to come." (vs. 14) There are similarities and differences between the first and the second or last Adam. Both those chapters will demonstrate this fact. All this is involved in a physical body becoming spiritual and heavenly. In other words, the body will become both physical and spiritual. About it being heavenly recall these words of the apostle that we cited in earlier chapters:

"For we know that if our earthly house, this tent, is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed with our habitation which is from heaven." (II Cor. 5: 1-2 nkjv)

As Christ' body is called heavenly because the power that made it is from heaven, so too with the resurrected saints. The new body is both of the dust and from heaven. That seems like a contradiction, but it is not because the sense in which it is from heaven does not negate it being still the body that was made of the dust and that was buried in dust. 

Further, Christ in his physical body being "from heaven" must also allude to the fact that his physical body was not derived from the seed (sperm) of Joseph, but from the Father and Spirit. Thus, Christ being in his physical body a heavenly man denotes that his body was the product of God and heaven, though it was likewise a product of the earthly body of his mother Mary. 

Theologians debate whether what is said of Adam the first was pointing to what he was when made by the hand and breath of God or whether pointing to what he was after he had sinned. Likewise, they debate over whether Christ being a heavenly man and becoming a life giving spirit was what was true by his incarnation prior to his resurrection or what was true by his resurrection from the dead. 

Certainly Christ became, in his body, yea, in his whole person, a "life-giving spirit" as a result of his resurrection and glorification. That seems to be what Paul is affirming, and yet we read where Christ seemed to be a quickening spirit prior to his death and resurrection. Recall this text: "For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will." (John 5: 21 nkjv) Recall that he also said to Martha "I am the resurrection and the life." (John 11: 25) 

The words of Paul are clear however for he says that Christ "BECAME a life giving spirit" and does not mean that he became so by his incarnation but by his resurrection. Further, Christ in his divinity as the eternally begotten Son of the Father, was always a life giving spirit. But, this was not true of his humanity until his resurrection and when he became, in his relation to the dead, especially of dead saints, the source and power for resurrection. In other words, Christ' heavenly body becomes the source for the new bodies of his people. They are resurrected because of "the power of his resurrection" (Phil. 3: 10), because he is now a life giving spirit, having a spiritual body, and by becoming the source of resurrection and glorification for the bodies of dead saints.

JBF commentary says this about Christ becoming a life giving spirit: "so the spiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2 Co 3:17)." 

I think that is what is meant by Christ becoming, by his resurrection, a life giving spirit. All in union with him will find that their dead bodies will be animated and live again just as all in union with Adam have natural life and animation through him. 

Notice how reference is made to II Cor. 3: 17. It reads as follows: "Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty." Here "spirit" does not mean the Holy Spirit and therefore the translations should not have "spirit" capitalized. 

Matthew Poole's commentary says (emphasis mine):

"was made a quickening spirit: He was made so, not when he was conceived and born, for he had a body subject to the same natural infirmities that ours are; but upon his resurrection from the dead, when, though he had the same body, in respect of the substance of it, yet it differed in qualities, and was much more spiritual; with which body he ascended up into heaven, clothed with a power, as to quicken souls with a spiritual life, so also to quicken our mortal bodies at his second coming, when he shall raise the dead out of their graves."

I agree with this. The new body has a connection with the old. On that we will have more to say later. But, it is far different from the old. It differs as Poole says "in qualities." First of all, "spirit" is superior to "flesh." This is clear from these words of the prophet: "Now the Egyptians are men and not God, and their horses are flesh and not spirit." (Isa. 31: 3) Thus, involved in a "spiritual body" is power, supernatural power. As I have stated before, the resurrected and glorified saints will have greater power and abilities than they had while they were strictly flesh and blood in a sinful state. About these abilities we have already observed several things and will enlarge further in following chapters. In Christ being the second Adam, and a resurrected and glorified man, he has become the creator of a new humanity. 

John Gill writes this good commentary on the text (emphasis mine):

"now he is made "a quickening spirit"; which some understand of the Holy Spirit, which filled the human nature of Christ, raised him from the dead, and will quicken our mortal bodies at the last day; others of the divine nature of Christ, to which his flesh, or human nature, was united; and which gave life, rigour, and virtue, to all his actions and sufferings, as man; and by which he was quickened, when put to death in the flesh, and by which he will quicken others another day: though rather I think it is to be understood of his spiritual body, of his body, not as it was made of the virgin, for that was a natural, or an animal one; it was conceived and bred, and born as animal bodies are; it grew and increased, and was nourished with meat and drink, and sleep and rest; and was subject to infirmities, and to death itself, as our bodies be; but it is to be understood of it as raised from the dead, when it was made a spiritual body, for which reason it is called a "spirit": not that it was changed into a spirit, for it still remained flesh and blood; but because it was no more supported in an animal way; nor subject to those weaknesses that animal bodies are, but lives as spirits, or angels do; and a quickening one, not only because it has life itself, but because by virtue of the saints' union to it, as it subsists in the divine person of the Son of God, their bodies will be quickened at the last day, and made like unto it, spiritual bodies; also because he lives in his body as a spiritual one, they shall live in theirs as spiritual ones: and so the apostle shows, that there is a spiritual, as well as an animal body; that as the first man's body, even before the fall, was an animal or natural one; the last Adam's body upon his resurrection is a spiritual and life giving one, as the Syriac version renders it."

So, in conclusion, resurrected saints will not only be glorious (with all that is entailed in that glorification) but also spiritual and heavenly in their new bodies from heaven.

 

Beliefs about the Afterlife (LXXX)

"You are all sons of light and sons of the day. 

We are not of the night nor of darkness." 

(I Thess. 5: 5 nkjv)

"For you were once darkness, 

but now you are light in the Lord. 

Walk as children of light 

(Eph. 5: 8 nkjv)

In this chapter we continue our study of how the body of Christ was glorified, following his resurrection, and how the resurrected saints will have a glorious body like their Lord and Savior. The above texts tell us that believers are "sons of light" and "sons of the day." In the Greek of the first passage it is "sons" (huios) and not "children" of the light. However, in the latter passage it is "children" (teknon). Sons of light is to be connected with "sons of the resurrection." 

"Sons" speaks of mature or perfected children and this is what believers will become in the day when they are glorified and perfected. But, they are now "children" because begotten of God (the Greek word for children denoting one born of a father). They are begotten children of light because "God is light and in Him is no darkness at all." (I John 1: 5 nkjv) God "lives in unapproachable light." ( 1 Tim 6:16 ) The Psalmist also said - “you are clothed with honor and majesty, wrapped in light as with a garment.” (Ps 104:1)

They are begotten children of the divine light which is God by faith as Jesus said: “While you have the light, believe in the light, that you may become sons of light.” (John 12: 36 nkjv) He also said: "Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” (John 8: 12 nkjv) John also testified of Christ and his being not only "the way" and "the truth" (John 14: 6) but also "the life" and his "life was the light of men." (John 1: 4)

Believers possess spiritual and eternal life now and so possess light now. But, this is true only in their hearts and minds, in their spirits, but not yet in their physical bodies, nor yet as fully as they will in eternity. Not till the resurrection and glorification of believers will they be superlatively the "sons of light," both literally and symbolically. God is light and this is literally true and yet light is also a symbol of the manifold dimensions of light. Notice these words of the Lord Jesus:

“But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!" (Matt. 6: 23 nkjv)

The eye is the means of receiving light and thereby being good for the whole body. But, what some people call light is actually darkness. So testified the prophet Isaiah, saying - "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" (Isa. 5: 20 kjv)

In the age to come the eye of the body will be superlatively great and so the whole body will then be full of light. 

So, what good comes from light? Seeing is the foremost thing that people think of when contemplating this question. But, much other good comes from it than merely that. Light illuminates. Without it we would be in darkness and would be ignorant of many things. But light also means "energy." Light is power. In the Book of Genesis, on the first day of creation, the record says that God created "light" by saying "let there be light." But, the sun and stars were not created until later. Obviously, to me, this is because "light" that was created on the first day signified "energy." God created mass and then energy, the two things that are the stuff of the cosmos. 

Light rules and light is the source of life and growth. We see this in photosynthesis wherein plants receive particles of light (photons) and use them as an energy source to sustain life. Also, we read of the sun that God created that it "rules" the day. The light that will radiate from the resurrected and glorified saints, to my mind, will likewise be reviving and a means of ruling. Recall also from an earlier chapter where we spoke of the white stone that will be given to the glorified saints and how I connected it to the Urim and Thummin that the Hebrew priests used to divine the will of God. Those Urim and Thummin stones were also called "lights." Also, God the Father, who is Light, is declared to be "the Father of lights." (Jam. 1: 17) So too will the saints, as sons of God, be a begetter of lights. Paul says that the Christians in his day did "shine like lights in the world" (Phil. 2: 15). Of course, that is a simile for he uses the word "like." But, behind the simile is a literal truth. 

That light is energy or power is further seen from that text in Habakkuk where we read of the "rays" or "horns" radiating from the hands of the Lord is connected with "power." We know that photons from the sun not only give energy to plants and other things, but that it heats things. (See Psa. 19: 6; Jam. 1: 11)

So, in summation, we may say that the radiating of light from the glorified bodies of the saints will be for glory, for beauty, for communication, for healing, for vivification, for illumination (or imparting knowledge), for divining the will and mind of God, etc. As plants and animals, yea, all living things, feed off of light and its rays, so too will the ongoing human race feed off the light of God, the light of the Lamb of God, and the light of the resurrected and glorified saints. It will also as stated be a means of saints communicating with each other. To be clothed with light means more than the fact that saints will glow or shine. To think that it simply means that saints will glow like a glow worm does not thrill me, but it does thrill me to think that it involves more than what pertains to bodily appearance. 

So, for the saints to shine, or to emanate light and beauty, is also connected with emanating power. That light is connected with power in the context of resurrection and glorification is seen from these words of Paul from that great resurrection chapter: "It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power." (I Cor. 15: 43 nkjv) We also see this fact in the words describing the glorified body of Christ on the holy mount of transfiguration by Peter, who said that scene manifested not only the glory of the body of Christ, but also his "power and coming." (II Peter 1: 16-18) His body radiated power. Further, the mighty angels are simply called "powers" (Eph. 3: 10; Col. 1: 16). This will also be true of the glorified saints who will become powerful beings and emanate power as well as light. About the extent of that power we will have more to say later.

Glorification of the Elect

"For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified." (Rom. 8: 29-30 kjv)

"When Christ who is your life appears, then you also will appear with him in glory." (Col. 3: 4 kjv)

"For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering." (Heb. 2: 10 kjv)

"The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us." (Rom. 8: 16-18 kjv)

The above texts affirm that glorification of the body is an integral part of the resurrection of the saints. The glorification of the soul and spirit, however, is begun in time when a sinner is born of God and as he lives the Christian life. That is clear from the following words of the apostle Paul:

"And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit." (II Cor. 3: 18 kjv)

Notice again a truth we saw earlier, i.e. that there are degrees of glory. Notice also how transformation of the soul and spirit, of the character, proceeds in linear progression by "beholding the glory of the Lord."  The transformation of the body, however, will occur in an instant, "in the twinkling of an eye" (I Cor. 15: 52). 

Involved in this final glorification of the body will be to make the body to radiate light and all that light represents. So we read where Christ said - "The just shall shine as the sun in the kingdom of their Father." (Matt. 13: 43) The prophet Daniel said the same thing:

“Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever.” (Daniel 12:3, NASB)

In the scene on the holy mount of transfiguration, we are informed that Moses and Elijah also appeared in glorious attire, radiating light in addition to Christ. Meyer's commentary says this radiating of glory and light involves "the idea of a sublime display of majestic splendor." Others point out that the implication is that the light of the saints is now hidden, as the sun is by the clouds, but in the day when Christ returns they will burst forth in their full glory. That is true. 

Also, the idea of "shining" or being a "star" is used metaphorically by people today when they want to express how someone performed something extremely well, or "stand out" above others, or when they are impressive in appearance or action. So, we call famous movie actors "stars." Certainly the saints will shine in this sense as well as literally shining. People who shine are people who are vibrant, charismatic, and full of life, who have faces that shine with joy and gladness.

The sum of what we have seen thus far is that glorification of the resurrected body involves becoming light, so that light radiates from the saints. One purpose of that light is to greatly enhance the appearance of the saints, that is, to beautify them. We see this fact further proven by these words of the apostle Paul: 

"Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish." (Eph. 5: 25-27 nkjv) 

This is clear to the point. Why is the assembly (church) of the redeemed "glorious"? It is because the members of that assembly have been perfected in body and spirit, there being no defects, no "spot or wrinkle" nor "any such thing." Some might object and say 1) Christ still had his wounds and scars in his resurrected body, and 2) some inferior marks on the bodies of believers are memorials and what is integral to people's memory of those persons. To these objections we respond with these words.

First, the wounds of Christ are deliberately left on the body of Christ because they bring glory and praise rather than take away glory. Second, the same may well be true with the bodies of the saints. It may well be true also that glorified saints, like angels, may take on different bodily shapes and appearances, like "shape shifters" in science fiction movies about aliens on other worlds (as in the Star Trek series or movies). Paul said Satan was able to change his appearance. The saints no doubt will be able to do so also, to some extent. For the most part however the saints will have no spots, no scars, no ugliness or defect of any kind. Even people today, in this mortal life, are able to change their appearances in various ways, through exercise and losing weight, by makeup, by attire, etc. Also, every person changes his or her appearance as he or she ages, so that each looks different at birth, at middle age, at old age. Perhaps the saints will be able to change their appearances in a similar way and yet instantly. 

Clearly glorification involves perfection. (Eph. 4: 13; Phil. 3: 12) Though perfection is sought after and progressed towards, it is never fully attained in this life. Certainly the body is not perfect for it experiences sickness and death. 

Thomas Aquinas, had the following points about the glorified body of Christ, affirming that resurrected bodies will have four basic qualities, or powers (See here): 

 

Impassibility – Like the Risen Lord, those who rise in him will be “impassible,” or incapable of suffering. Although our bodies are subject to aches, pains, decay, and death in this life, they will be free from all suffering and death in the life to come. St. Paul says of the risen body, “It is sown corruptible; it is raised incorruptible” (1 Corinthians 15:42). 

 

Subtlety – After the Resurrection, Jesus could pass through the enclosed tomb and through the locked doors of the Upper Room, but he could also eat food and be touched by the Apostle Thomas (John 20:19 – 29; Luke 24:36 – 43). Our risen bodies will be the same kind of spiritualized matter as the body of Jesus. 

 

Agility – The Risen Lord appeared and disappeared at will, seemingly unconstrained by the ordinary laws of nature (Luke 24:31, 36). In the same way, we can conclude that each glorified body will be under the complete control of the glorified soul. 

 

Clarity – The risen body of Jesus is resplendent with the brightness, or clarity, of his glory. This glory was seen most obviously at the Transfiguration, when Jesus gave his disciples a brief glimpse of his radiant glory. In the same way, Jesus says, “the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:43).

 

Beliefs about the Afterlife (LXXIX)

In this chapter we want to continue to contemplate the post resurrection body of Christ, when it was glorified and became superhuman and divine. We ended the previous chapter showing how the glory of Christ in his inner person was veiled by his flesh, by his body of humiliation, but often broke through the veil so that many witnessed that internal invisible glory that radiated from his body, or outward appearance, and became visible so that many saw it and bore witness to it. So we read where the apostle John says of the incarnate Christ "we beheld his glory, the glory as of the only begotten of the Father." (John 1: 14) We also stated that the many miracles of Christ manifested this glory. So John records: "This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him." (John 2: 11)

Also, one of the times when the apostle John witnessed that divine glory was when Christ appeared on the mountain of transfiguration (probably Mt. Tabor) along with Elijah and Moses. With John were the apostles Peter and James. That experience is found in all three synoptic gospels. We will begin by noting what Matthew and Luke record.

Glorious Body & Mt. of Transfiguration

"27 For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. 28 “Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” 1 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.” 5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” 6 And when the disciples heard it, they fell on their faces and were greatly afraid. 7 But Jesus came and touched them and said, “Arise, and do not be afraid.” 8 When they had lifted up their eyes, they saw no one but Jesus only. 9 Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.” (Matt. 16: 27-28; 17: 1-9 nkjv)

Luke gives this account:

"And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him." (Luke 9: 29-32)

In this experience the inner circle of apostles (Peter, James, and John) beheld a glorified Jesus in his entire person, including his physical body. The face of Christ radiated light and beauty, in a superior manner to Moses who also experienced a change in his appearance when he saw God on Mt. Sinai. Paul spoke of Moses and the "glory of his countenance" (II Cor. 3: 7). Notice how the word "glory" is mentioned several times in the two accounts of the transfiguration given above. When he manifested his glory by the miracles he did, there was no glory emanating from his physical body. Not so, however, with the glory being seen on the mount of transfiguration. Particularly did the "face" or "countenance" of Christ emanate glory and was transfigured. So too will the faces of the resurrected and glorified saints radiate glory, but about that we will have more to say later. If the faces are drastically altered following glorification, how will saints recognize each other? On that question we will have more to say later also.

As we will see from Peter's testimony about the mount of transfiguration experience, the glory they saw was the glory that will be revealed in Christ when he comes back the second time. It includes a picture of his glorified body. But, how could it be a picture of his resurrected and glorified body prior to his death? Well, again, omnipotence answers the question. The fact is, the glorification of the body of Christ did not entirely depend on his bodily resurrection. Yes, his glorification did not occur till his resurrection, but there was nothing to keep him from demonstrating that glory even before his death and resurrection. The fact is, the body of Christ while on the mount was not a body of humiliation but a body of glory. Notice what the apostle Peter wrote about it later after the resurrection and ascension of Christ.

"For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." (II Peter 1: 16-18 kjv)

So, this testimony of Peter answers a difficult question. Many stumble at the statement of Christ that says "there be some standing here who will not taste of death till they see the Son of man coming in his kingdom and in his glory" (paraphrase). Peter, James, and John are the ones who did see it seven days later on the mount. Peter confirms this view by saying that they were eye witnesses to "the power and coming of our Lord Jesus Christ" when they "were with him in the holy mount." And, of course, as we will see, the apostle John saw it further when on the isle of Patmos and seeing the glorified risen Lord and all that is connected with his glorious second coming. 

The human body of Christ appeared in glory on the mount and this was prior to his resurrection, ascension, and glorification of his body. It was a preview given to those three apostles. So, what was different about the body of Christ when on the mount? 

Well, for one, it was "transfigured," meaning it did not look like his body of humiliation. Nor will our glorified bodies look like our bodies of humiliation. So then, how will we recognize each other? We will save answering that question till later. But, as we said before, several of his disciples did not at first recognize Jesus after his resurrection, but did later recognize him when he revealed himself to them. To ascertain what all is involved in a body becoming "glorious" we must first define "glory." 

Defining Glory

The Hebrew word for "glory" is kābôd, and means “weight” and therefore the “worth” of something. So today we speak of someone whose word “carries weight.” When we mean that something is highly valued or important we said it is "weighty." The Greek word is "doxa" (or dokeo) although it is spelled differently depending on what case is the word, and whether it is a verb, noun, or adjective. Glory is a word that may be either a noun or verb and when used as an adjective is rendered as "glorious." The word "glorification" is also another form of the basic root word. This word is not used in the KJV but the Revised version has it in the words of I Corinthians 2: 7 in the words "decreed before the ages for our glorification" (and where the KJV rather says "for our glory"). In that text the Greek word "doxan" is a noun and either "glory" or "glorification" works. We do have the past tense "glorified" in several passages, often as an aorist tense, often of what has already occurred. 

The Hebrew word, denoting something of weight, is seen in this text from the apostle Paul: "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (II Cor. 4: 17 kjv) Notice how "eternal" (or infinite) "weight" is connected with "glory." The words "of glory" are a genitive and is probably a possessive genitive meaning "eternal weight belonging to glory." These words also indicate that there are degrees of glory. So we read of "great glory" (Matt. 24: 30), "exceed in glory" (II Cor. 3: 9), "full of glory" (I Peter 1: 8), "the glory that excels" (II Cor. 3: 10), "who being the brightness of His glory and the express image of His person" (Heb. 1: 3).

In the preceding chapter we gave some synonyms for "glory," such as illustrious, excellent, outstanding, magnificent, having a striking beauty or splendor. But, these give little detail as to the ways in which the body of Christ and resurrected saints will be different. For me to say that a body is glorious, what does that mean? That it involves radiant beauty is quite evident. But, beautiful in what way? In answering such questions let us notice a few of the many places where the word glory is used in the new testament and make some comments thereon.

"Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory." (Matt. 4: 8 nkjv)

So what is meant by the glory of the kingdoms of the world? That it includes their greatness, beauty, excellence, importance, etc., is quite evident. 

"Solomon in all his glory" (Matt. 6: 29) Again, this would include his greatness, his riches, his excellence, his beauty and adornment, his high status, etc. 

“Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men. Assuredly, I say to you, they have their reward." (Matt. 6: 2)

Here "glory" means praise, or what is praiseworthy, admirable, attractive, etc. This is clearly the meaning in these words: "But if a woman has long hair, it is a glory to her; for her hair is given to her for a covering." (I Cor. 11: 15) The meaning of glory here is that a woman's hair is what enhances her outer beauty and what she takes pride in. It is what is praiseworthy in her appearance. 

“For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels." (Luke 9: 26)

This text is interesting in that it seems to affirm that the Father and Son and the holy angels have their own glory. As we have seen there are degrees of glory. There are also kinds of glory as we have observed in the previous chapter when we cited Paul's words about there being one glory of the sun, and of the moon, and how "one star differs from another star in glory." So Paul wrote:

"There are also celestial bodies and terrestrial bodies; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory." (I Cor. 15: 40-41 nkjv)

Obviously the glory of these various entities was visible and part of the "bodies" of each. The glories of these bodies are not veiled or hidden from view. Doubtless the glory of these bodies is connected with their pleasing appearance or their beauty. So too, as I have said before in earlier chapters, there will be nothing ugly in appearance for the glorified bodies of the resurrected saints. It seems to me that the glory of the various bodies mentioned in the above text is connected with light or radiance. We call the celestial bodies "luminous" for that reason. So, does that mean that the bodies of the saints will glow like angels when angels appear in bodily forms? If so, what is so great about having a glowing body?

That radiating light is part of the glory of the celestial bodies is evident. It is also true of the glorified body of Christ as we saw from the scene on the holy mount of transfiguration. But, notice also how Christ is described when he appeared to the apostle Paul on the road to Damascus: “And since I could not see for the glory of that light, being led by the hand of those who were with me, I came into Damascus." (Acts 22: 11) By the "glory" of that light is meant the beauty, magnificence, of that light. Also, the glory of light lies in its power to dispel darkness. It is glorious in its effects. So we read:

“God, who said, 'Let light shine out of darkness,' has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Cor. 4: 6)

Light not only dispels darkness, it also illuminates, and this is what the glorious body of Christ and of the saints will do. It will be a means of communication. Even today we send information via light in the form of fiber optic cables. Perhaps in a greater way the saints will not simply shine like stars in their glorified bodies but will also use that light to communicate with other saints or with the citizens of the ongoing race on the new earth. I believe this truth is an idea involved in these words of the Psalmist: "For with you is the fountain of life; in your light we see light." (Psa. 36: 9)

The apostle Paul wrote this about the resurrection bodies of saints:

"It is sown in dishonor, it shall rise in glory." (I Cor. 15: 43)

From this verse we see how honor is part of glory. Dishonor is the antonym of glory. So, honor must be included in what it means to rise in glory. So, what does it mean to rise in honor? It certainly includes dignity. In fact, as we have seen, glorious beings are called "dignities." (II Peter 2: 10; Jude 1:8) There will be nothing in the appearance of the risen and glorified saints that show them to be inferior, or lowly, but only what shows them to be superior beings. There will therefore be no lack of self esteem among the saints. Their appearance will signify their stateliness, nobility, majesty, and their superiority. 

Christ in his glorified body appears to John about A.D. 95 and the apostle describes him in these words:

"12 Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, 13 and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. 14 His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; 15 His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; 16 He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength." (Rev. 1: 12-16 nkjv) 

There is some debate among Christians as to how much of this vision of the risen and glorified Christ is literal and how much, if any, is merely figurative. That at least some of it is literal none can deny. Was the voice literal? Yes. Was the appearing of "the Son of Man" literal? Yes. Was he literally clothed? Yes. The only problem that some have with taking it all literally is the fact that John sees "a sharp two-edged sword" going out of his mouth. However, I am sure that it was not a literal sword of steel, but that the words Christ speaks takes that shape. Psalm 64:3 says, "who whet their tongues like swords, who aim bitter words like arrows." Doubtless John saw a sword coming forth from the mouth of the Lord but it was both literal and yet metaphoric. It testified to the fact that the Apocalypse of Christ will involve his decreeing justice to be rendered against the wicked. 

Notice the description of the glorious body of Christ in the above text. He was gloriously attired. His hair was white as snow. This is how Daniel saw the one he called "the Ancient of Days." (Daniel 7: 9) That is literal but it also is significant of the supreme wisdom of God and of the Lord Jesus Christ. Notice also that his feet were like "fine brass." Again, this is literal and expressive of his ability to trample down the wicked. Notice too that his countenance or face shined "like the sun in its strength." All this helps describe what it means for the body to be glorified. This also makes us to recall a verse from the prophet Habakkuk concerning the glory of the Deity.

"God came from Teman, The Holy One from Mount Paran. Selah His glory covered the heavens, And the earth was full of His praise. His brightness was like the light; He had rays ('horns' kjv) flashing from His hand, And there His power was hidden." (Hab. 3: 3-4 nkjv)

Notice the word glory connected with light. No doubt that this is a description of Lord God, in the person of the glorified incarnate Son, emanating light rays from his hands in the day of judgment.The context shows this to be true, for it adds these words:

"Before Him went pestilence, And fever followed at His feet. 6 He stood and measured the earth; He looked and startled the nations. And the everlasting mountains were scattered, The perpetual hills bowed. His ways are everlasting. 7 I saw the tents of Cushan in affliction; The curtains of the land of Midian trembled. 8 O Lord, were You displeased with the rivers, Was Your anger against the rivers, Was Your wrath against the sea, That You rode on Your horses, Your chariots of salvation? 9 Your bow was made quite ready; Oaths were sworn over Your arrows. Selah You divided the earth with rivers." (vss. 5-8)

The various kinds of destruction and tribulation described above are the result of the wrath of the Lord and is what we see coming to be in the Book of Revelation. 

In the next chapter we will continue our look at what is involved in the body of Christ and his resurrected people being glorious.

 

Beliefs about the Afterlife (LXXVIII)

In the previous two chapters we have given further evidence from the new testament that there is a resurrection of the dead. We have seen how the NT, through the apostle Paul chiefly, affirmed that the resurrection of the crucified body of Jesus Christ was an example of both resurrection and glorification. His resurrection and glorification tells us something of the nature of that stupendous transformation. It was indeed amazing and remarkable that he appeared after his resurrection in the same body that was beaten and flogged with stripes, scarred and wounded, by the Roman soldiers. It was the same body, but yet was not the same body, a seeming paradox. But, more on that as we proceed. It will likewise be the same with "the sons of the resurrection." His resurrection was "the firstfruits" of the resurrection of the righteous dead.

Bodily Transformation

"For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform ('change' kjv) our lowly body that it may be conformed to ('fashioned like' kjv) His glorious body, according to the working by which He is able even to subdue all things to Himself." (Phil. 3: 20-21 nkjv)

This is a good text to complete our look at those new testament texts have to say about the resurrection of the dead, especially of the righteous; It is also a good text to introduce our deeper study of First Corinthians chapter fifteen. 

This text affirms that the resurrection of the righteous dead will occur when Christ comes again, and that believers in Christ "eagerly wait" ("look for" kjv) for him to come and to transform their mortal bodies and to repay them for all their labors on behalf of him, his people, and his kingdom. 

The text also affirms that the bodies of the risen saints will be transformed so as to be like the resurrected and glorified body of the Lord Jesus Christ. So, it is very important for us to discern what the scriptures say about the risen body of the Lord, about what changes occurred to his physical being.

The resurrection of the righteous dead, or the rapture and translation of the bodies of living saints, will involve a transformation or transfiguration. The Greek word for "transform" is "metaschēmatisei" ("shall change" kjv) and "conformed" is from the Greek word "symmorphon" ("fashioned like unto" kjv). The former word literally means "change the schematic." The latter word has the Greek root word "morph" which means to change the shape and appearance. 

There are several words in the new testament that are closely related, perhaps being even synonyms. Further, we must distinguish between transforming our minds, or thinking, or souls, or spirits, and transforming our bodies. The former is under consideration in this passage:

"And be not conformed (syschēmatizesthe) to this world: but be ye transformed (metamorphousthe) by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." (Rom. 12: 2 kjv)

All these words denote a change in the form (morphe), shape, essence, substance, state or condition, etc. 

Transform (metaschematizo from metá = exchange or change of place or condition plus schematízo, meaning to form, from schema meaning shape, outward form or fashion, the form that is seen) so that the compound word means to change the outward form or appearance of something, or too alter the outward appearance (sometimes in such a way so as to deceive or to feign to be what one is not; see II Cor. 11: 13-15)

Bodily transforming or transfiguring is seen today in people who have had drastic changes in their bodies, such as occurs in facial plastic surgery. It also occurs when actors are given "make up" and other means to disguise their natural appearance so as to look like another person. 

Said one commentator (See here) citing Greek scholar Kenneth Wuest:

"Wuest explains that metaschematizo means "to change one’s outward expression by assuming from the outside an expression that does not proceed from nor is it representative of one’s true inner nature.” The word “masquerade” is an exact English translation."

In other words, the outward appearance of the physical bodies of saints will be transformed and transfigured so that they do not look as they did prior to being resurrected. The words or concept are used in a negative way when used to refer to Satan and his ability to give a false appearance. So we read: 

"For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." (II Cor. 11: 13-15 kjv)

Thus, we see how the idea of being "transformed" is how one appears to others. Some translations use the words "disguised" or "masqueraded" for their appearance because the transformation of Satan's appearance is not his actual form or state. Also, the transformation of the ministers of Satan in the above text does not seem to be so much in their physical appearance or bodily features as in their personas, or faces, and in what they say and do and in how they present themselves. 

However, the resurrected body of Christ was not a disguise, for his outward appearance was a reflection or image of what he was inwardly. That is not the case with Satan, false ministers, nor with actors. Hence we get the wise proverb that warns "looks can be deceiving." In other words, things are not always as they seem to be. In the above passage the word "false" and "deceitful" are used to describe the changing of appearances of Satan and his ministers. 

The text affirms that the "angels of light" have their proper appearance, as do those who are "ministers of righteousness."  On that we may have more to say later. Other verses that allude to how people are able to change their appearances, in a way of disguise, are these:

“Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward." (Matt. 6: 16 nkjv)

“Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness. “Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness." (Matt. 23: 27-28 nkjv)

The transformation of the risen body of the Lord, however, was no fake or superficial transfiguration, no masquerade or disguise. The outward glorified body was an outward expression of Christ' inner glory and beauty. So it will be with the risen saints.

Another verse that is a companion text to Philippians 3: 21 are these words of the apostle John:

"Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is." (I John 3: 2 nkjv)

The bodies of the risen saints will be transformed and conformed to the glorious body of the Lord Jesus Christ and so they will be like him in body as well as in soul or spirit. 

In discussing "what we shall be" as far as our resurrected body is concerned, we do not have a detailed description. The best description is in first Corinthians chapter fifteen, a passage we have yet to examine in detail, but even with that chapter to help us, we are still left with many questions about the nature of the resurrected and glorified bodies of the saints. So, the apostle says "it has not yet been revealed what we shall be," meaning it has not yet been fully revealed. Certainly Paul revealed much about what we shall be in that chapter. John does say that "we know" some things about it, saying "we shall be like him." So, as previously stated, the more we can discover about the risen and glorified body of the Lord Jesus the more we can know about the risen and glorified bodies of saints.

What is the definition of "glory" (noun) or "glorious" (adjective)? Some of the better synonyms for "glorious" are illustrious, excellent, outstanding, magnificent, having a striking beauty or splendor. It is from the Greek word for "glory" which is "doxa." W.E. Vine says of this word: "primarily denotes "an opinion, estimation, repute;" in the NT, always "good opinion, praise, honor, glory, an appearance commanding respect, magnificence, excellence, manifestation of glory;" hence, of angelic powers, in respect of their state as commanding recognition, "dignities," 2 Pe 2: 10; Jud 1: 8." 

In first Corinthians chapter fifteen Paul will speak of "glory" in regard to the resurrected bodies of the saints and speaks of how "one star differs from another star in glory" and says "so also is the resurrection." He also says there is the sun's glory, the moon's glory, etc. So, how does one star excel another star in glory? It is in the star's brightness, or what is called "magnitude." It involves degrees of brilliance, or effulgence, or radiance (shining forth). The glory of these celestial bodies resides in their magnificence, splendour, and beauty. 

In our opening text the apostle Paul draws out a distinction between "our body of humiliation" ("vile body" kjv) and Christ's "body of glory" (glorious body). This is quite interesting and needs to be further unpacked. First, it implies that the glorified body is no longer a humble, lowly, inferior, or debased body, but an exalted, superior, lofty body. 

The text leads me to ask 1) did Christ have a body of humiliation? 2) Did Adam have such a body before he sinned? 3) What constitutes or characterizes a body of humiliation? 

In his commentary on this passage Albert Barnes wrote:

"The original words, which are rendered here as "vile body," properly mean "the body of humiliation;" that is, our humble body. It refers to the body as it is in its present state, as subject to infirmities, disease, and death. It is different far from what it was when man was created, and from what it will be in the future world. Paul says that it is one of the objects of the Christian hope and expectation, that this body, so subject to infirmities and sicknesses, will be changed."

Dr. Barnes seems to suggest that Adam when created did not have a humble body. He thinks that sin made the body of Adam (and ours too) a humiliated body and that it being weak, sickly, and mortal was a result not of original creation but of sin. No doubt the entrance of sin humiliated the body first given to Adam. But, that is not to say that his original body is as lofty as the body that the saints will have after the resurrection. Further, Christ had a humble body, though it was without sin. Christ got tired in his body, and so did Adam no doubt prior to his sin. But, that was natural. Resurrected bodies, however, will not tire. Of that we will have more to say later. In the text "OUR bodies of humiliation" excludes Christ for it is contrasted with his "body of glory." However, when one looks at that famous passage in Philippians about the humiliation of the Son of God in becoming human, he may well see how Christ did have a humble body, albeit not as lowly as those bodies which have become sinful. Notice the text:

"Let this mind be in you which was also in Christ Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross." (2: 5-8 nkjv)

Is this not taking on a humble human body? Yes, not humbled by sin, yet humbled because he was made in "the likeness of sinful flesh." But, more on that shortly. Yet, to be in "the form of God" and then to be in "the form of a slave," and to be "in human likeness," or "in the appearance as a human," is to take on a body of humiliation. The text plainly says "he humbled himself," and thus had, like we do, sin excepted, a body of humiliation.

Jesus also had his body of humiliation. However, his body of humiliation is not in every respect like the body of humiliation of fallen sinners. The body of Christ, during his lifetime, and prior to his death and resurrection, was not sinful, corrupt, nor experiencing the effects of sin. He was without sin and his body was more like the body of Adam before Adam sinned. So, can we call the body of Adam as it came from the hand of God a body of humiliation? Answer: Yes and No. It was a natural body and not a supernatural body. It was however without sin or defect. But, when he sinned his body changed, and became utterly debased and lowly, in humiliation. 

Paul says that the sinless body of Christ was nevertheless "in the likeness of sinful flesh." Said he:

"For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh." (Rom. 8: 3 niv)

If his body was in the likeness of sinful flesh, then his body was a body of humiliation, at least in appearance. This body became a body of glory however when he came forth from the grave and ascended to the Father. His body was not glorious prior to his resurrection. His body was not superior to any other man, except that it was without sin and not growing old and perishing. If a superior body has no ugliness, then it certainly was not superior for he was not a handsome man (even though pictures of Christ show him to be so). Isaiah said of him: "...he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him." (Isa. 53: 2 kjv) 

It is to me a valid inference to believe that Christ, in his resurrected and glorified body was no longer ugly but only a picture of beauty. This is perhaps why many of his disciples did not recognize him after his resurrection. He appeared to Mary Magdalene and at first she thought he was the gardener (Jhn. 20: 11-20). He appeared to the two disciples on the road to Emmaus. During their walk and conversation they did not recognize him, but when he broke bread for them they knew that it was the Lord (Lk 24:13-35).

So, though more negatives are involved in the bodies of humiliation of sinful humans, yet Christ himself may be said to have a body of humiliation because he was human and because he was made in the likeness of sinful flesh. In many ways we see how the internal glory of the person of Christ, as the eternally begotten Son of God, was veiled by his human flesh. Notice this text:

"For he was crucified in weakness, but lives by the power of God. For we also are weak in him, but in dealing with you we will live with him by the power of God." (II Cor. 13: 4 esv)

That weakness was part of his body of humiliation. Notice in this text and in the preceding one (where he says "He is able even to subdue all things to Himself") how both ascribe the resurrection and glorification of the bodies of the saints to the omnipotence of God ("by the power of God") which reminds us of the words of Christ to the Sadducees "you err not knowing the power of God." 

The power of the Son of God, the power of divinity, was veiled, like his inner glory, by his weak human body. Nevertheless, as we will see, there were times when this glory and power were unveiled as it were. Notice this text:

"And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth." (John 1: 14 Young's Literal Translation)

The glory of God was in Christ, just as the Shekinah glory (or presence) was in the tabernacle (or tent). The tabernacle was a temporary house for God until the Temple was built. Peter and other Hebrews used it to typify the human body. Peter said of his coming death - "shortly I must put off this my tabernacle" (II Peter 1: 14 kjv). Paul also wrote the following (a verse we analyzed in earlier chapters on the intermediate state):

"For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." (II C0r. 5: 1 kjv)

The outside of the tabernacle was quite dull and drab. The curtains which surrounded the structure were made of goats' hair, which is not very attractive. The tent was covered with ram skins dyed red, and over that was a covering of badger skins. (See Jeremiah 10: 9) The real beauty was on the inside of the tent, with the fine fabric for veils, the golden furniture, etc. So too with the Lord Jesus Christ in his incarnate state, in his body of humiliation. Every miracle he performed was a manifestation of his divine glory and broke through the veil. Every precious word he spoke was also a case where the glory shined through the veil of his flesh. Also, on the mount of transfiguration it broke through in a great way. In "Christ the Glory of God" by Ligonier ministries, we have these good words (See here emphasis mine):

"After all, did not the Son of God veil His glory when He took on human flesh? If we are talking about the revelation of divine glory as blindingly pure light, then the answer is yes. Apart from Peter, James, and John at the transfiguration, no one who saw Christ during His earthly ministry saw the light of divine glory (Matt. 17:1–2). Yet while Jesus veiled the light of His glory, He did exercise other divine attributes such as His sovereignty over creation when He calmed the storm (Mark 4:35–41). Since we have also seen that God’s glory is in one sense the summation of His attributes, anytime Jesus exercised divine attributes, people saw something of the divine glory."

John Wesley understood this when he wrote in his famous Christmas song “Hark! the Herald Angels Sing” the line that says “Veiled in flesh the Godhead see.”

Said the great C.H. Spurgeon in his sermon "The True Tabernacle, and Its Glory of Grace and Peace":

“We beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” In Jesus Christ all the attributes of God are to be seen; veiled, but yet verily there. You have only to read the gospels, and to look with willing eyes, and you shall behold in Christ all that can possibly be seen of God. It is veiled in human flesh, as it must be; for the glory of God is not to be seen by us absolutely; it is toned down to these dim eyes of ours; but the Godhead is there, the perfect Godhead in union with the perfect manhood of Christ Jesus our Lord, to whom be glory for ever and ever."

In our next chapter we will continue our look at the changes that occurred to the body of Christ after he was resurrected and glorified. This will also entail a more detailed definition of the meaning of "glory."