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."
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