Is Jesus Sitting on a Throne in His Flesh?

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Marvin R. Vincent, D.D.


Vincent's Word Studies

1 Cor 15:44
Spiritual body (σώμα πνευματικόν)
A body in which a divine πνεῦμα spirit supersedes the ψυχή soul, so that the resurrection-body is the fitting organ for its indwelling and work, and so is properly characterized as a spiritual body.

1Co 15:46
Not first - spiritual - natural
A general principle, illustrated everywhere in human history, that the lower life precedes the higher.

Vincent bases his thoughts from Wendt and Meyer.

with what kind of a body, the answer, expanded throughout nearly the whole chapter, is, a spiritual body.

Body (σώματι)
Organism. The objection assumes that the risen man must exist in some kind of an organism; and as this cannot be the fleshly body which is corrupted and dissolved, resurrection is impossible. Σῶμα body is related to σάρξ flesh, as general to special; σῶμα denoting the material organism, not apart from any matter, but apart from any definite matter; and σάρξ the definite earthly, animal organism. See on Rom_6:6. The question is not, what will be the substance of the risen body, but what will be its organization (Wendt)?


1Co 15:44
A natural body (σώμα ψυχικόν)
See on 1Co_2:14. The word ψυχικόν natural occurs only twice outside this epistle; Jam_3:15; Jud_1:19. The expression natural body signifies an organism animated by a ψυχή soul (see on Rom_11:4); that phase of the immaterial principle in man which is more nearly allied to the σάρξ flesh, and which characterizes the man as a mortal creature; while πνεῦμα spirit is that phase which looks Godward, and characterizes him as related to God. “It is a brief designation for the whole compass of the non-corporeal side of the earthly man” (Wendt). “In the earthly body the ψυχή soul, not the πνεῦμα spirit is that which conditions its constitution and its qualities, so that it is framed as the organ of the ψυχή. In the resurrection-body the πνεῦμα spirit, for whose life-activity it is the adequate organ, conditions its nature” (Meyer). Compare Plato: “The soul has the care of inanimate being everywhere, and traverses the whole heaven in divers forms appearing; when perfect and fully winged she soars upward, and is the ruler of the universe; while the imperfect soul loses her feathers, and drooping in her flight, at last settles on the solid ground - there, finding a home, she receives an earthly frame which appears to be self-moved, but is really moved by her power; and this composition of soul and body is called a living and mortal creature. For immortal no such union can be reasonably believed to be; although fancy, not having seen nor surely known the nature of God, may imagine an immortal creature having a body, and having also a soul which are united throughout all time” (“Phaedrus,” 246).

Spiritual body (σώμα πνευματικόν)
A body in which a divine πνεῦμα spirit supersedes the ψυχή soul, so that the resurrection-body is the fitting organ for its indwelling and work, and so is properly characterized as a spiritual body.

“When, glorious and sanctified, our flesh
Is reassumed, then shall our persons be
More pleasing by their being all complete;
For will increase whate'er bestows on us
Of light gratuitous the Good Supreme,
Light which enables us to look on Him;
Therefore the vision must perforce increase,
Increase the ardor which from that is kindled,
Increase the radiance from which this proceeds.
But even as a coal that sends forth flame,
And by its vivid whiteness overpowers it
So that its own appearance it maintains,
Thus the effulgence that surrounds us now
Shall be o'erpowered in aspect by the flesh,
Which still to-day the earth doth cover up;
Nor can so great a splendor weary us,
For strong will be the organs of the body
To everything which hath the power to please us.”
“Paradiso,” xiv., 43-60.

Originally Posted by Evang.Benincasa