Understanding the nature of this resurrection body is also beneficial and encouraging.  From Scripture we understand that our own bodies will be changed to be like Jesus’ in the resurrection. (Phil. 3:20-21)  By understanding the nature of the resurrection we can better understand what our own bodies will be like, thus granting us greater confidence in that which is to come.   

Put to Death in the Flesh
The expression “in the flesh” can be understood in two different ways.  Idiomatically it can refer to partaking of a sinful nature.  One that is “in the flesh” in such a manner is sinful, in contrast to a spiritual person who is dedicated to serving God.   (c.f. Rom. 7:5)  Outside of this idiomatic meaning, the expression simply means to reside within flesh just as all humans do on this earth today. (c.f. Gal. 2:20) 

The Apostle Peter spoke of Christ as having been “put to death in the flesh.” (1Pet. 3:18) Such a statement could not refer to a sinful nature, for at no time did Christ ever sin. (1Pet. 2:21-22)  Naturally the expression refers to Jesus as residing in flesh (1 Pet. 4:1), which he came to do when Mary conceived him. (Joh. 1:14; Luk. 1:35) 

When we consider that Christ was “put to death” while he was within flesh, it is especially interesting to notice what Peter says about his resurrection.   Making a contrasting statement, he notes that while Christ was put to death while in a fleshly form, he was “made alive in the spirit.” (1Pet 3:18)  Because of the antithesis between the first statement and the last, it cannot be “by the spirit” as some translations render it.  Vincent recognizes this, stating: “Also without the article, in spirit; not as A[uthorized] V[ersion], by the Spirit, meaning the Holy Ghost...”[1]   

This text can only refer to his resurrection, for that was the only way in which he was “made alive.”  He was not spiritually dead as a sinner and so it cannot refer to a figurative death with respects to a sinful nature.  It also cannot refer to his living on in spirit form after his death, for that would have been a continued life, while this text says he was "made alive."  The text refers to his being made alive as spirit, in contrast to his being put to death as flesh.  It refers to his nature. 

When we take this verse with what follows the Scriptural harmony found in the teaching of the nature of Jesus’ resurrection body really comes together.  Within the Gospel accounts we read of Jesus appearing before his disciples.  Jesus is said to simply have come to the disciples in a sudden manner, as to cause fear. (Luk, 24:36)  He did not walk up to them or even sneak up to them, for they were in a locked room.  (Joh. 20:19)  The texts that discuss this event tell us nothing of him somehow unlocking the door and coming in, but rather the room was still locked and he was there. 

In line with his sudden appearances, Jesus is said to have “vanished.” (Luk. 24:31)  Some commentators have inaccurately attempted to argue that Jesus simply left the scene by speedily walking or running away.  Such an argument disregards the explicitness of the text.  Vincent explains: “It is not simply, he suddenly departed from them, but he passed away from them invisibly.”[2] Robertson also notes that the text means that he “became invisible or unmanifested.”[3]  In fact, the very term is used within Greek works outside of inspired Scripture to denote angels vanishing from the sight of men.[4]  

How does this tie back into 1 Peter 3?  We recognize that Jesus appeared and disappeared from the sight of his disciples.  It is generally recognized that there were times that Jesus was not with his disciples during the period between his resurrection and ascension into heaven, and we know that he was not in heaven during these times.  (Joh. 20:17)   The answer to where he was and what he was doing is found within 1 Peter. 

Looking to 1 Peter 3:19 we read: “In which also he went and preached unto the spirits in prison.”  When not visiting his disciples, Jesus was “in the spirit” preaching to the spirits spoken of in this text.[5]  When Jesus came to his disciples it was often sudden and unexpected, with him apparently coming from the spirit realm to visit with them.   The specifics of Christ’s going between realms is not provided within Scripture, but we are told one essential thing.  When Jesus came from the spirit realm to his disciples he had to “become visible.” (Act. 10:40)  The term when used literally denotes visibility to the human eye, which is the meaning applied to this text in lexical glosses provided by both BDAG[6] and Thayer.[7]  That he “became” such shows that he went from a state that was not visible into one that is, going from that which is invisible, spirit, to that which is visible, flesh.   

That he was “spirit” is then further confirmed by 1 Corinthians 15:45.  This passage of text is telling us about the type of “body” that is given in the resurrection.  (1Cor. 15:35)  The text goes on to make numerous contrasts between the body that is presently had with the one that is to come.  (1Cor. 15:42-49)  One way in which the contrast is shown is by stating the difference between our two respective fathers.  Whereas Adam is our father, having us as his physical descendents, Jesus is our father in giving us life through his death and resurrection. (Isa. 9:6; Rom. 5:12-15)  Adam, when he came to life, was made alive as a living soul, a breather;[8] yet Jesus was made alive as our father in his resurrection as “spirit.”  As a spirit he is said to be “life-giving” because of the relationship between his own resurrection and our hope of everlasting life. 

Looking to the context of this passage our view is further confirmed.  In verse 47 of 1 Corinthians 15 we read that the first man, the original Adam, was “out of the earth.”  Adam, physical and fleshly, was made of the earth. (Gen. 2:7)  God created him out of dust, and as he was we all presently are.   In contrast, Jesus is said to be “out of heaven.”  This parallels what Paul said of the resurrection body, when he stated: “We have a building from God, a house not made with hands, eternal, in Heaven.” (2Cor. 5:1)  How so? 

Today we have mortal bodies.  When these are raised they will be changed and in that change they will conform to Christ’s present body. (Phil. 3:20-21)    Paul explained that this mortal body will be “swallowed up by life.” (2Cor. 5:4)  What consumes it in this “change” comes from heaven, from God.  It is a complete change in nature for our body, and so Jesus too received the same thing.  The body is no longer "out of the earth," as Adam's was, but it is out of heaven, spirit.  Were Jesus still flesh his body would have remained "out of the earth," for the earth is the source of all flesh.      

Jesus, in prophecy, told the Jews the following: “Destroy this temple and in three days I will raise it up.”  (Joh. 2:19)  The apostle John went on to explain that in saying this “he spoke of the temple of his body,” (Joh. 2:21) showing it to speak of his resurrection and the raising of his body.[9]  When this happened his mortal body was “swallowed up” or “consumed” by life in that this body was changed.  Up until this time Jesus had been a regular human, though perfect.  He had a body just as we do today.  When Jesus was raised this body changed completely, becoming a "spiritual body." (1Cor. 15:44)  That it is said to be spiritual does not mean in itself that the body is "spirit" (c.f. 1Cor. 10:4), though we have seen from other texts that it is.  In changing to a spiritual body, Jesus' body also became spirit.   

Appearing in the Flesh
So far we have considered that this body is said to be “spirit.”  We have noted that Jesus would appear to his disciples by becoming visible and then “vanish.” (Act. 10:40; Luk 24:31)  Yet if Jesus is spirit, how does this harmonize with Jesus own words: “See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have.” (Luk. 24:39)  Is Jesus not, without question, “spirit” in light of what we have thus far considered?  To really understand this matter we must understand the nature of the resurrection body. 

We have so far noted that Jesus was “spirit” in his resurrection, but here we find that he denies being spirit and says that he is flesh.  From this text many have argued contrary to the texts that we have so far focused on.  These ones have stated that Jesus was and is only flesh, but some type of “spiritualized flesh.”  In this argument they are forced to come up with obscure interpretations that simply do not fit the passages that define Jesus as spirit.  The better solution is not to deny either what the Apostles tell us or what Jesus tells us, but to accept them both. 

Jesus, in the resurrection is unique.  His body is something unlike anything we have ever encountered.  It is not a normal human body, but it is still a body. (Col. 2:9)  In that he is “spirit” we find his body’s primary mode of operation.  Murray Harris defines this as what he is “customarily.”[10]  At the same time, this body can change from spirit to flesh, and this change occurs when he manifests himself visibly.  At will Jesus is able to materialize his body so that it can be seen.  It is still the same body, but the body itself changes, taking on itself flesh.

What though of Jesus’ denial of being spirit?  He was not spirit when he made the statement in question, he was truly flesh.  He was visible in that he had materialized his body before them.  It was not some trickery.  His body was there before his disciples, in the flesh.  It had the very wounds of that were caused by his execution.  (Joh. 20:25-27)  It was not a different body, but it was the same body, though now changed.  Nevertheless, it is likely that Jesus had something else in mind when he denied being “spirit.”

When we look within the book of Luke we find that the Greek word for “spirit,” πνευμα, carries with it several senses.  The following is every example of the term's use within the book of Luke, as well as the application it carries. 

The context of Luke 24:39 tells us that the statement was made by Jesus in response to the fear of his disciples.  They thought they were seeing a “spirit” because of his sudden appearance before them, and the term is generally used within Luke to denote demons (and the Holy Spirit, but this application does not have any bearing on this passage).  Jesus, in attempting to calm them simply denied being one of these demonic beings, who are often spoken of as simply "spirits." .

Other Passages
The remaining verses that might bring questions to mind are relatively simple to understand.  Acts 2:31 tells us: “Foreseeing, he spoke about the resurrection of the Christ, ‘that His soul was not left in Hades, nor did His flesh see corruption.’”  Some will say that he must have been raised as flesh if it were not corrupted, but this is not necessarily the case.  Harris states: “What Acts 2:31 ‘affirms’ is that Christ’s flesh did not see corruption, not that Christ rose in human flesh (which is at best an inference).”[11]  When we understand that this flesh was “changed” in his resurrection, it also would not be corrupted.  In the resurrection his body changed so that it was no longer flesh, but “spirit” and so in that change the flesh was not corrupted.   

Two texts speak of Christ “coming in the flesh,” by which it is argued that Jesus is still flesh and will come in the future as such.  The first of these, 1 John 4:2, uses the Greek perfect, which only tells us that Christ in the past came in the flesh, with the focus then on the result of that action.  It tells us nothing of whether or not Christ is still flesh.   The use of the present participle in 2 John 7 does allow for the understanding of Christ still being flesh, but such a view would not be in harmony with the rest of Scripture.  The alternative way of reading this text, which is necessitated by the clear parallel with 1 John 4:2, is in complete agreement with the grammar as well.  This understanding is that the participle presents time antecedent to the controlling verb, presenting the action as completed in the past.  This is in harmony with the perfect in 1 John 4:2, both showing the action of "coming" to be completed.

To summarize what we have seen, we find that Christ was indeed “made alive in the spirit.” (1Pet. 3:18)  His body was changed in the resurrection from flesh to be customarily spirit.  In this resurrection body he apparently has the ability to become visible by reverting to flesh through materialization. (Act. 10:40; Luk. 24:39)  But again, his days of being flesh as his customary nature are a thing of the past. (Heb. 5:7)  

Having established the nature of Jesus’ resurrection body, Scripture tells us a great deal more about the nature of our own bodies in the resurrection.  A future article will discuss these points in detail.