Is the resurrection spiritual or physical?

The meaning of the expression, "a spiritual body," being ascertained, we are freed from many wrong conjectures as to it. We find that it is not in contrast with a material body, but that material it still is assuredly, as the outcome, though by Divine power, of what is "sown" in the dust. But it is a body fitted now, as never before, to be the servant of the spirit, not confining it to slow acquisitions of knowledge by sense-perception of material things, nor saddling it with the infirmities of a frame constantly exhausting itself and in need of recreation and repair, but able to accompany it in the ceaseless activities of a scene where no night is, or is needed.

The body of the believer is sown in dishonour, corruption, and weakness: so all see; what do we believe? It is raised in incorruption, glory, and power — not a mere ethereal or airy body, as Chrysostom and Origen respectively said, but a body instinct with spirit life, as once with animal life from the soul, yet not a spirit, but a spiritual body, not limited by earthly conditions, but capable either of passing through a closed door, or of being felt, able to take food, though needing none, if we may judge from Him who, risen as the great Head and pattern and power, declared that a spirit has not flesh and bones, as they saw He had.

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?"

The first question of verse 32, "How are the dead raised up?" gets a very full answer in verses 45 to 54. In this question the force of "How" seems to be "In what condition?" rather than, "In what way?" or "By what means?" Otherwise there would be no conclusive answer to the question in the chapter. Moreover, if God did condescend to explain in what way or by what process He will raise the dead, we should be no wiser for the explanation would be utterly beyond us. As it is, we have an answer. In a nutshell it is this — we shall be raised in the image of the heavenly Christ.

It may be asked, What is exactly meant by that which is spiritual? Through wrong teaching as to this many sincere souls have been led astray! Often it has been contrasted with that which is material, and a state of mind has consequently been produced of a most harmful nature. Scripture does not so speak, for the Spirit tells, that the body which the saints will have in the resurrection will not only be incorruptible and immortal but also spiritual. When He rose from the dead our Lord Jesus Christ said to His disciples, “Handle Me and see, for a spirit has not flesh and bones as ye see Me having” (Luke 24:39); nevertheless His body was spiritual although still “flesh and bones,” and the body of the believer will be the same in resurrection; it will be “a spiritual body” (1 Cor. 15:44).

We see, for instance, that resurrection is not mere restoration to life under the ordinary conditions that prevail in this world, as was the case when our Lord restored to life the son of the widow of Nain, or Lazarus of Bethany. These men resumed their life in this world and subsequently died again. Resurrection involves life in altogether new conditions, as verses 42-44 show. Our lives in this world are characterized by our possessing natural bodies with their attendant weaknesses, ending in the corruption and dishonour of the grave. In resurrection we shall be possessed of spiritual bodies characterized by incorruption and glory and power.

(Vv. 42-44). If, then, there are all these differences in bodies in the natural and material world, need we raise questions because there is a vast difference between our present bodies and the bodies we shall have in resurrection? The Apostle thus takes occasion by the folly of these reasoners to bring before us the character of the resurrection body and the resurrection state. In contrast to our present bodies, the resurrection body will be incorruptible, glorious, powerful and spiritual. Believers will not be disembodied spirits, but in resurrection they will receive spiritual bodies, little as, at present with our finite minds, we can comprehend either a spiritual existence or a spiritual body. We admit there is a natural body entirely suited to the conditions of the present life on earth. So we know believers will have a spiritual body entirely suited to heavenly conditions.

You have only to examine carefully the language of 1 Corinthians 15 to see that it is quite scriptural to speak of the resurrection of the body. Unbelieving questions were raised among the Corinthians, particularly in regard to the resurrection body. "How are the dead raised up? and with what body do they come?" (v. 35). In replying the apostle likens the burial of the body of a saint to the sowing of a grain of wheat, and he points out the analogy between them. That which is buried or sown has a link of identification with that which is raised or which springs forth from the ground. Yet in both cases the risen condition is far in advance of the former condition. In verse 44 he says plainly, "It is sown a natural body; it is raised a spiritual body." The resurrection of the body could hardly be stated in clearer language

The point raised in these verses is as to the body in which the risen saints will appear, and the Apostle shows that though there is identity preserved between the body which is buried and the body which is raised, yet in condition and character the risen body will be altogether new. As to condition, the former is marked by corruption, dishonour, and weakness; the latter by incorruption, glory, and power. As to character, the former is a natural body, the latter a spiritual body.

Verse 44. "It is sown a natural body," etc. We have here the limit and climax of sin's victory. From dust to dust is the history of Adam as a sinner. Neither corruption, dishonour, nor weakness, are necessary accidents of humanity. Death came by sin, and is the judicial end of that body which is its abode. What is thus sown will never reappear in its original name and condition. Yet its identity is preserved. It is the body still of him who occupied it when alive. Our mortal body must be quickened;4 but "it is raised a spiritual body." The statement of this contrast is also the introduction of a new term into the apostle's argument, which requires and receives its proper elucidation: "There is a natural body, and there is a spiritual body." The first of these statements is a truism, and makes no necessary call on our faith; the second is a revelation which faith only can receive, since it contradicts all natural experience, and is as yet among the things not seen. But though what is natural may be naturally known, faith loves to draw its knowledge, even of things visible, from the living oracles of God. Accordingly, he proceeds:

As soon as a man is out of the body be is not conceived of any longer as a living soul, but as a spirit. The soul-life now is, no doubt, a needed discipline for the spirit; and in view of all that God foresaw as to man's condition and the outcome of his trial upon earth; the spiritual body, — as we shall see in what the apostle says beyond, — alters this relation between spirit and soul by putting the spirit completely in the governing place and making all conditions work in perfect subjection to it. That is the meaning of a spiritual body, — not a body which is formed of spirit, but a body which is characterized by the spirit that dwells in it. Such, it is plain, the body of Christ should be, for the Church has already entered by faith into the sphere of the invisible and eternal, while for it also there is, however, the necessary discipline from the state of things in the world in which it is. The apostle here, of course, is speaking of the individual: "Now we know in part, then shall we know even as also we are known." How wonderful a thing that! It is divine knowledge, as far as it goes, though, of course, having all the creature characteristics; it is not the omniscience of God, and never will be.