The Body of Resurrection
by: Phillip Ross
Paul anticipates a question on the minds of some Corinthians, "How are the dead raised? With what kind of body do they come?" (1 Corinthians 15:35). The Greek word translated "body" here is "soma," not "sarx," which suggests that the question is not simply about individual flesh, but concerns a range of meanings related to the word "body."
"Body: the body both of men or animals, 1. a dead body or corpse, 2. the living body, a. of animals; 2. the bodies of planets and of stars (heavenly bodies); 3. is used of a (large or small) number of men closely united into one society, or family as it were; a social, ethical, mystical body, a. so in the NT of the church; 4. that which casts a shadow as distinguished from the shadow itself" (from The New Testament Greek Lexicon).
Paul then answered the question in 1 Corinthians 15:44, "there is a natural body, there is also a spiritual body." He treats the issue of bodily resurrection in the same general way that he treated the issue of the body of Christ in 1 Corinthians 10 & 12.
"The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?" (1 Corinthians 10:16).
"For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ" (1 Corinthians 12:12).
"God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body" (1 Corinthians 12:18-20).
"Now you are the body of Christ and individually members of it" (1 Corinthians12:27).
We must remember that Paul has been speaking about the unity of the body of Christ and the fact that we are parts of Christ's body. We must not limit our understanding to be narrowly focused on individual human bodies of flesh and bond, but must encompass the fullness and wholeness -- the unity -- of the body that is the subject to which Paul has been speaking. We must understand ourselves to be members or parts of a greater whole, a greater body, the body of Christ. This, I believe, is the gist of Paul's argument here.
Paul argues for two kinds of bodies -- natural and spiritual. However, Paul does not argue from the perspective of dualism. Rather, his argument issues from Trinitarianism. Consequently, it is shrouded in mystery in that we cannot understand it completely, though we can -- through the grace of regeneration -- understand it adequately.
The question that Paul deals with here pertains to the nature or character of the resurrection body. What kind of body is it? How does resurrection work? Some of the Corinthians thought that they might be better able to believe in resurrection if they understood how it worked, if they understood the nature or character of resurrection existence. People today testify to a similar concern by suggesting that they would believe in Jesus Christ or become a Christian if only Christ would appear to them personally, or if Christ would just perform a bona fide miracle in their presence. They say something like, "Show me the truth and reality of Christ's miracles and I'll believe."
But that is not the way that it works. Salvation is not the result of or the culmination of an argument. People are not argued into the kingdom of God. People do not decide to become Christians because they finally understand the truth. People do not decide to become Christians because they finally understand reality or God or Jesus Christ from a Christian perspective.
Rather, arsy varsy, people are able to see the truth or to see reality from a Christian perspective only because God has first changed their hearts and minds. People begin to see or understand truth and reality from a Christian perspective only after God has given them ears to hear and eyes to see, only after regeneration. Only by actually standing on the promises of God can people see that God's promises are absolutely reliable. Prior to actually stepping out on the promises of God, all personal knowledge of God is mere speculation and hearsay. Such knowledge (speculation and hearsay) is unreliable because it issues from faithlessness and unbelief.
by: Phillip Ross
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Paul anticipates a question on the minds of some Corinthians, "How are the dead raised? With what kind of body do they come?" (1 Corinthians 15:35). The Greek word translated "body" here is "soma," not "sarx," which suggests that the question is not simply about individual flesh, but concerns a range of meanings related to the word "body."
"Body: the body both of men or animals, 1. a dead body or corpse, 2. the living body, a. of animals; 2. the bodies of planets and of stars (heavenly bodies); 3. is used of a (large or small) number of men closely united into one society, or family as it were; a social, ethical, mystical body, a. so in the NT of the church; 4. that which casts a shadow as distinguished from the shadow itself" (from The New Testament Greek Lexicon).
Paul then answered the question in 1 Corinthians 15:44, "there is a natural body, there is also a spiritual body." He treats the issue of bodily resurrection in the same general way that he treated the issue of the body of Christ in 1 Corinthians 10 & 12.
"The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?" (1 Corinthians 10:16).
"For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ" (1 Corinthians 12:12).
"God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body" (1 Corinthians 12:18-20).
"Now you are the body of Christ and individually members of it" (1 Corinthians12:27).
We must remember that Paul has been speaking about the unity of the body of Christ and the fact that we are parts of Christ's body. We must not limit our understanding to be narrowly focused on individual human bodies of flesh and bond, but must encompass the fullness and wholeness -- the unity -- of the body that is the subject to which Paul has been speaking. We must understand ourselves to be members or parts of a greater whole, a greater body, the body of Christ. This, I believe, is the gist of Paul's argument here.
Paul argues for two kinds of bodies -- natural and spiritual. However, Paul does not argue from the perspective of dualism. Rather, his argument issues from Trinitarianism. Consequently, it is shrouded in mystery in that we cannot understand it completely, though we can -- through the grace of regeneration -- understand it adequately.
The question that Paul deals with here pertains to the nature or character of the resurrection body. What kind of body is it? How does resurrection work? Some of the Corinthians thought that they might be better able to believe in resurrection if they understood how it worked, if they understood the nature or character of resurrection existence. People today testify to a similar concern by suggesting that they would believe in Jesus Christ or become a Christian if only Christ would appear to them personally, or if Christ would just perform a bona fide miracle in their presence. They say something like, "Show me the truth and reality of Christ's miracles and I'll believe."
But that is not the way that it works. Salvation is not the result of or the culmination of an argument. People are not argued into the kingdom of God. People do not decide to become Christians because they finally understand the truth. People do not decide to become Christians because they finally understand reality or God or Jesus Christ from a Christian perspective.
Rather, arsy varsy, people are able to see the truth or to see reality from a Christian perspective only because God has first changed their hearts and minds. People begin to see or understand truth and reality from a Christian perspective only after God has given them ears to hear and eyes to see, only after regeneration. Only by actually standing on the promises of God can people see that God's promises are absolutely reliable. Prior to actually stepping out on the promises of God, all personal knowledge of God is mere speculation and hearsay. Such knowledge (speculation and hearsay) is unreliable because it issues from faithlessness and unbelief.
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