Jesus' Swell New Body

 

Easter Sunday, April 5, 2026. Saint Barnabas Lutheran Church, Howard Beach, Queens, N.Y.

For the past several hours, the disciples have hidden in a darkened room, confused, grief-stricken, frightened.

The central figure in their lives, Jesus of Nazareth, has snatched from them. They have watched his agony on the cross. They have watched him die. They may even have thought that their own lives are over. What could the future hold for them in the dangerous byways of Roman Palestine?

But now it’s Sunday morning. Mary Magdalene is the first to visit the tomb of Jesus. In one of the most moving stories in scripture, in John’s gospel, she encounters a man she assumes is the gardener.

“Sir, if you have carried him away, tell me where you have laid him, and I will take him away.”

Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means teacher.)

How quickly her grief turned to joy. For me, this is one of the most poignant and dramatic scenes of the New Testament. After weeks of threats, days of fear, hours of horror, finally: a happy ending.

But why didn’t she recognize him?

Perhaps Jesus was the last person she expected to see walking around a graveyard and her mind wasn’t focused on the man.

But Mary was not the only apostle who didn’t recognize the resurrected Jesus.

In Luke 24, the resurrected Jesus joins two of his disciples on a walk to Emmaus, but Luke reports “their eyes were kept from recognizing him.” (v.16). Mark reports, a bit mysteriously, that Jesus appeared to them “in another form” (Mark 16:12), which, as author Garry Wills writes in What Jesus Meant, is “hard to interpret.”

In Luke 24:36b-48, the resurrected Jesus startles the disciples with an abrupt and unexpected appearance.

He appears ghost-like through a solid wall.

But Jesus insists he is no ghost. He demonstrates the solidity of his flesh by eating fish.

How does he do it? What is going on?

“Jesus appeared in numinous form” writes Garry Wills in What Jesus Meant, “his body was not the earthly body anymore, but one both outside time and space and affecting time and space.”

The resurrected body of Christ could pass through walls and, ultimately, ascend into heaven, but Jesus could also allow Thomas to touch his wounds of crucifixion. Even more amazing, Jesus could eat with his companions.

And now it is Easter and we’re still wondering. What was Jesus’ resurrected body really like?

We can’t get the question out of our minds because the Jesus we see moving in and out of the closing scenes of the Gospels is not the Jesus we thought we knew.

That Jesus was – how shall we put it? – a hale fellow well met. He was good company, a charismatic preacher and teller of tales, an imbiber of wines, a bon vivant. His enemies took advantage of his epicurean ways by calling him “a glutton and a drunkard, a friend of tax collectors and sinners.” (Matthew 11:19). When Jesus was offered the physical pleasures of a foot massage or a soothing anointing by a beautiful woman, he accepted. When a fruitless fig tree denied his impulse to nosh, he cursed it (Mark 11:20).

There are other things we know about the pre-resurrected Jesus. When anguished, he wept. When pricked, he bled. When he met an obstacle, he had to go around it.

But in his post-resurrection period, so much about him is different. The dark circles of overwork have disappeared from beneath his eyes. His face seems younger, more relaxed. He looks like the old Jesus but he can make himself unrecognizable when it suits him. He somehow manages to walk through walls, but his body is corporeal enough to eat broiled fish. Even odder, the nail wounds of his crucifixion are visible, observable, touchable. He isn’t a ghost. He isn’t a zombie. Jesus’ resurrected body, which he defines in his own words as “flesh and bones,” is an unprecedented manifestation, a new state of being not seen since the dawn of creation.

We can’t stop wondering about it. We’re overflowing with questions we can’t wait to put before God. And one of those questions is, why did Jesus need a body? Wasn’t his soul’s immortality enough? Wasn’t it supremely liberating to shed his body and allow his spirit to fly free and unfettered for all eternity?

Let’s face it. The human body can be an uncomfortable thing to carry around with you, especially when it ages or falls ill. St. Francis of Assisi referred to his own body as “Brother Ass,” an obstinate encumbrance that led him into unspeakable temptations and had to be beaten into submission. Both Francis and St. Benedict, another mystic, punished their insubordinate bodies by throwing themselves naked into patches of thorns and writhing until they were suitably chastised and bleeding. Toward the end of his life, Francis concluded such behavior was patently nuts and began to protect his body to keep it well enough to labor, as a humble ass, in the vineyard of the Lord.

For C.S. Lewis, the human body is as likely to steer us toward faith as it is to lead us into temptation.

“There is a stage in a child’s life at which it cannot separate the religious from the merely festal character of Christmas or Easter [he wrote]. I have been told of a very small and very devout boy who was heard murmuring to himself on Easter morning a poem of his own composition which began ‘Chocolate eggs and Jesus riz.’ This seems to me, for his age, both admirable poetry and admirable piety. But of course the time will soon come when such a child can no longer effortlessly and spontaneously enjoy that unity. He will become able to distinguish the spiritual from the ritual and festal aspect of Easter; chocolate eggs will no longer seem sacramental. And once he has distinguished he must put one or the other first. If he puts the spiritual first he can still taste something of Easter in the chocolate eggs; if he puts the eggs first they will soon be no more than any other sweetmeat. They will have taken on an independent, and therefore a soon withering, life.”

The pleasures of the flesh may the succubae that lead us to sin, but they are just as likely to lead us to a more intimate experience of God. Olympic sprinter Eric Liddell preached that sermon in a single line in Chariots of Fire: “I believe God made me for a purpose, but he also made me fast. And when I run I feel His pleasure.”

There is no better instrument for detecting God than our bodies, even when they become old rattle traps. We feel God in the kiss of the sun on our backs, in the soothing caresses of a lover’s hands on our shoulders, in the culinary pleasure of a good meal, in the relief of slaked thirst or the contentment of a good wine. As a lifelong Baptist, I like to fast before partaking the Eucharist because the warmth of the wine fills my chest like a subtle indwelling of the Holy Spirit.

C.S. Lewis also believed that erotic pleasures were portals to heaven. Christianity’s embrace of sensuality – beginning with Jesus’ own fondness for food and drink – sets Christianity apart from other more ascetic religions and from the heresies of Christians who believe God wants them to suffer, flagellate themselves or avoid earthly delights as a preparation for heavenly bliss. The body is a gateway, not a barrier to God, and the more people love one another, the better they will understand what heaven is like. “To love another person,” the chorus sings at the end of Les Misérables, “is to see the face of God.”

But perhaps the definitive evidence that God created the body as a gateway rather than a temporary encumbrance is the resurrection of Jesus. Because Jesus’ soul, like ours, is immortal and indestructible, his eternal personality – like ours – was never in jeopardy. Mysterious as it is to us, God deemed that our bodies would be inseparable vessels for our souls and essential transoms for our insights into God’s truth. The resurrection of Jesus seals the relationship between our body and our soul forever.

And just as important, the resurrection of Jesus seals God’s deal with us that we, too, will have the same experience.

Just how that will happen is unclear, and Christians have always wondered about it. Even in the beginning of the church, so many had doubts about it that Paul adopted a scolding tone:

“How can some of you say there is no resurrection of the dead? If there is no resurrection of the dead, then Christ has not been raised; and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain … For if the dead are not raised, then Christ has not been raised. If Christ has not been raised, your faith is futile and you are still in your sins.” (I Corinthians 15:12-17)

You can spend hours in theological libraries or on the Internet, reading tomes and sermons about each of these issues, and many of them are exceedingly clever. Some surmise that our resurrected bodies will have no gender and cite the Pauline declaration that “in Christ there is no male nor female,” while others conclude optimistically that our resurrected and improved bodies will be spectacularly superior to our old shells.

Those answers will have to wait and may depend on whether our resurrected bodies are still curious.

But what is clear today is that God created our bodies to fulfill the destinies of our immortal souls, and Jesus affirmed it when his sudden appearance scared the disciples out of their wits. It seemed ghostly enough, but he said, “It is I myself. Touch me and see.”

The resurrection of Jesus that was witnessed and proclaimed by his followers is, as Winston Churchill said in another context, a riddle wrapped in a mystery inside an enigma.

Even more so is your resurrection, and mine.

But amid all the speculation and puzzlement, one fact emerges clearly enough: God proved his love for us in “that while we still were sinners, Christ died for us … For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life.” (Romans 5: 8-10).

Something extraordinary happened that Passover long ago that kept Jesus’ contemporaries returning worshipfully to the site of his crucifixion and inspired his disciples to risk their lives to keep his story alive.

According to Paul, the numinous body of Jesus gives us a glimpse of our own numinous bodies when he shed our earthly shells.

“So it is with the resurrection of the dead; what is sown as a perishable thing is raised imperishable. Sown in humiliation, it is raised in glory; sown in weakness, it is raised in power; sown a physical body, it is raised a spiritual body.” (I Corinthians 15:42-44, REB)

We hope, of course, that our resurrected bodies will be young, attractive, and more vigorous than the husk we carried through life.

But the promise of Jesus is that God will restore us to a higher level of understanding when our own numinous live outside time and space but continue to experience the effects of time and space.

But for those who view death as an inevitable result of the time and space in which we are imprisoned, it’s good to be reminded that God transcends our earthly limitations.

The Creator God who loves us all unconditionally sent God’s son into the world to conquer death. Regardless of how God did it, Christ is raised. And because Christ is raised, so will we be raised.

We cling to this hope: that what has been sown in us in weakness will be raised in power.

Christ is Risen. Hallelujah.