Is it true that the bodies of some saints are incorruptible?

To see Him as He is it is necessary for us to be like Him. We are therefore told that the saints will possess in the resurrection (5) incorruptible bodies (1 Cor. 15:53). We have seen that the body of our Lord Jesus Christ saw no corruption, even as Psalm 16 foretold, and as Peter and Paul preached. When our Saviour returns from heaven He will transform our bodies of weakness and humiliation, and fashion them like unto His own body of glory. In immortality and incorruptibility we shall then appear, for when Christ who is our life shall be manifested, then we also shall be manifested with Him in glory. It is indeed a wonderful and stimulating fact—each saint shall possess an incorruptible body, which is also spiritual, immortal, powerful, glorious, heavenly and like Christ’s (1 Cor. 15)!

So accustomed are we to the presence of both material and moral corruption in a world like this—however much we shrink from it—that the thought of a body being dead and the flesh seeing no corruption, but contrariwise being raised from the tomb in life and incorruptibility, seems impossible; but such is the fact and such is the truth as it is in our Lord Jesus Christ. He is now in the heavens in a body which saw no corruption, in a body which is eternally incorruptible—the Firstfruits from among the dead and the pledge that the bodies of all believers will be thus raised also, though in their case they saw corruption.

Scripture is careful to show that resurrection is a real thing, for it emphasises that what is sown is raised, though raised in new conditions. Therefore it is written, “It is sown in corruption; it is raised in incorruption.” The identity remains, for the it that is sown is the it that is raised. Corruption is the end of man after the flesh, and when the body is put into the grave it is in this state. How different will the condition of the body of the Christian be when it is raised, for it will then be incorruptible. Those who are alive have corruptible bodies, being subject to corruption, but when the dead are raised, and the living changed their bodies will not be subject to corruption, they are of another order.

Materially, also, corruption is evident everywhere, in the decay, decomposition, and defilement of various substances. Even the body of a saint, watched over by God in view of the resurrection, is designated as “this corruptible” (1 Cor. 15:53), though surely it shall “put on incorruptibility.”

The corruptible body of the dead saint will put on incorruption; and the mortal body of the living saint will put on immortality. All shall be changed, and the change will bring all to the same point.

Flesh and blood, not merely sin, cannot enter the kingdom of heaven. Corruption (for such we are) cannot inherit that which is incorruptible. This leads the apostle to a positive revelation of that which will take place with regard to the enjoyment of incorruptibility by all the saints. Death is conquered. It is not necessary that death should come upon all, still less that all should undergo actual corruption; but it is not possible for flesh and blood to inherit the kingdom of glory. But we shall not all sleep; there are some who will be changed without dying. The dead shall be raised incorruptible, and we (for redemption being accomplished and Christ ready to judge the quick and the dead, the apostle always looked at it as a thing immediately before his eyes, ready to take place any moment) shall be changed (a change equivalent to resurrection); for that which is corruptible, if not already in dust and corruption, shall put on incorruptibility; that which is mortal, immortality. We see that this relates to the body; it is in his body that man is mortal, even when he has eternal life, and shall live by Christ and with Christ. The power of God will form the saints whether living or dead for the inheritance of glory.

Now, in treating of this subject, the truth of which was denied by some at Corinth, the apostle dwells on three important points: first there is a resurrection of the dead (vers. 12–23); secondly, the bodies of our humiliation will share in it (vers. 35–50); thirdly, that event, namely, the resurrection of the saints who form part of the church, will be accomplished in a moment, in the twinkling of an eye, at the last trump. (Vers. 51-58.) With the first of these points all are concerned. Christ has been raised from the dead, so there is a resurrection of the dead. Its possibility is proved. Its certainty is established. But further, the body will be raised up; and here, writing to and of Christians, the apostle has dwelt at length on the resurrection of Christians. Their bodies, sown in corruption, will be raised in incorruption — sown in dishonour, they will be raised in glory — sown in weakness, they will be raised in power — sown natural bodies, they will be raised spiritual bodies. Great indeed is the change to which the body will be subject, the body placed in the tomb. Perfect, too, and abiding will be the condition in which it will be raised; for, sown in dishonour, it will be raised in glory, sown a natural body, it will be raised a spiritual body; and this will take place in a moment, in the twinkling of an eye. That which is sown will be raised, though a change will pass over it, so that the body will not emerge from the tomb in the same condition in which it entered it.

Thus, in common with the bodies of those saints who will never die, the frame laid in the grave will be subject to a change, though the change to which it will be subject must perforce be different from that of those who shall never die. "For this corruptible must put on incorruption, and this mortal put on immortality.'' (Ver. 53.)

There is evidently a connection between the body which goes into the grave and that which comes out. But a mighty change takes place at the summoning shout of the Lord. The corruption becomes incorruption; the dishonour becomes glory; the weakness becomes power; and the natural becomes the spiritual.

Yet while identity is preserved, and that which thou sowest is quickened out of death — the analogy used here by the apostle — in another way, as He also applies this, "thou sowest not that body that shall be." Incorruption, glory, power, replace the opposites of these and "a spiritual body," suited to those who are partakers with the "heavenly" Second Man, is the glorious outcome of Divine power working upon the "natural body" in which the saint falls asleep.

This conducts us to the marvellous declaration of verses 42-44. The body that is sown in the grave is characterized by corruption, dishonour, weakness, soulishness, — if we may be allowed to coin that word, for the word, "natural" is more literally "soulish," something fitted for the animal soul rather than the spirit. It is raised in incorruption, glory, power, and a spiritual body rather than a soulish one. The identity is preserved, as witnessed by the words, four times repeated, "It is sown … it is raised." Nevertheless the condition in which it is found is of a different order entirely. This answers the question, "With what body do they come?"