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.
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