The Trinity on Trial An in-depth examination of a doctrine

The Nature & Significance of Jesus' Resurrection

Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom.
(2 Corinthians 3:17).

In the days of his flesh Jesus called out to the One who could save him from death and he learned obedience from what he suffered. But now we know Christ according to the flesh no longer (Hebrews 5:7-8). Although we knew Christ according to the flesh, we know him in this way no longer. (2 Corinthians 5:16). Christ was resurrected out of the dead and so we now know Christ according to the Spirit. He was crucified in weakness but now lives by the power of God (2 Corinthians 13:4). Jesus was made out of the seed of David according to the flesh but is now fixed Son of God in power according to the Holy Spirit (Romans 1:3-4). Jesus was raised to be "life-giving Spirit" (1 Corinthians 15:45). "The Lord is the Spirit." (2 Corinthians 3:17). It is the Spirit that gives life to these mortal bodies (John 6:63; Romans 8:10; 2 Corinthians 3:6). He was put to death in the flesh but made alive in the Spirit (1 Peter 3:18). The risen Christ is a new creation, the new and second Adam, and for that reason we can be new creations in him (2 Corinthians 5:16-17).

Paul explains to us what our own resurrection bodies will be like (1 Corinthians 15:35) by explaining to us what Jesus' resurrection body is like. Jesus is "the firstfruits of those who have fallen asleep" (1 Corinthians 15:20). He tells us that we will bear the same image as the heavenly man, that is, the same image as the resurrected Christ (1 Corinthians 15:49). He explains that the resurrected body is like a planted seed A mortal body is sown or planted; an immortal body sprouts from the planted seed. Seed is transformed. Paul tells us that the resurrection body is a "Spiritual body." There is a natural body and there is a Spiritual body. And he calls this Spiritual body "life-giving Spirit."

VerseSown BodyTransformed BodyReference
Old CreationNew Creation
First AdamSecond Adam
Old HumanityNew Humanity
1 Cor 15:42,53-54Perishable bodyImperishable body
1 Cor 15:42,53-54; 2 Cor 5:4Mortal bodyImmortal body
2 Cor 4:17-18Temporal bodyEternal body
1 Cor 15:43Body of dishonorBody of gloryPhp 3:21; 2 Cor 4:17
1 Cor 15:46-49; 2 Cor 5:2-4Earthly bodyHeavenly body
1 Cor 15:43NakedClothed
1 Cor 15:43body of Weaknessbody of Power2 Cor 13:4
1 Cor 15:43Natural bodySpiritual body
1 Cor 15:45,50Living-soul
Flesh & blood
Life-giving Spirit

John 20:28 Hebrews 1:3 Colossians 2:9 divinization passages 2 peter 1:4 Col 2:10 etc heir passages etc

The Lord Jesus is the Holy Spirit. One of the key errors of Trinitarian apolgetics is a complete failure to understand the nature and significance of Jesus' resurrection. The Bible teaches that Jesus is a divinized man. God is spirit. God is Holy Spirit. Our Holy God is Holy Spirit by nature. The divine nature of God is the Spirit.

When Trinitarians offer verses like John 20:28, Colossians 2:9 and Hebrews 1:3 in an attempt to claim "Jesus is God" they are actually citing verses that express the nature of Jesus' resurrection body. When they quote John 20:28 they do not realize this verse contains the same idea found at Colossians 2:9 and Hebrews 1:3 and also at 2 Corinthians 4:4 and others. God the Father is present in the risen Jesus bodily because the resurrection body is characterized by Holy Spirit, God's own nature.

Much of Trinitarian theology is based upon the premise that having a divine nature means you are "God" by identity. They will further argue that only God can have such a divine nature. However, they are resting on an unfounded premise. Neither the claim that having a divine nature means you are "God" by identity nor the claim that only God can possibly have a divine nature have any support whatsoever. This concepts is nothing but a premise, and a false premise. They have absolutely nothing to support this claim but their own wishful insistences.

You and I share Adam's nature. Every person in the human race shares Adam's nature. We are flesh of his flesh. Now sharing Adam's nature does not make us Adam by identity does it? No, Adam is still Adam and we are who we are. We share an equal nature but we do not have equal identities.

God wants to make us his children. Just as a true child of Adam is the same nature as Adam, a true child of God is the same nature of God. God is Spirit (John 4:24). When we are born again, we are begotten anew by the Spirit and the Spirit begets Spirit (John 3:3-8). When we are born again we have died to the flesh and been raised up in the Spirit. Spirit is our new nature. And this is what Peter means when he says we are sharers in the divine nature (2 Peter 1:4; cf. Heb 6:4). It means we are sharers in the Holy Spirit, the divine nature of God.

Joseph's Coat of Many Colors

Joseph is a typology of Jesus. His brothers rejected him because his father Jacob favored him and they conspired to get rid of him. However, a day would come when they would all bow down to him. Joseph was raised up to sit at the right hand of Pharaoh over all Egypt. In the same way, Jesus' Jewish brethren conspired to do away with him. They did not like the fact that he was clothed in the Holy Spirit. But God raised up Jesus to sit at his right hand. And just like Joseph, every knee will bow and tongue confess that he is Lord to the glory of the Father.

God is Light. We see this glory of the Spirit in the account of the Transfiguration. Jesus was as white as white can be. The color white humbly reflects every single color of the light spectrum. The color black selfishly absorbs every color of the light spectrum. Jesus had a coat of many colors, every color. And his transfiguration foreshadowed the resurrection that was about to come.

The Nature of the Resurrection Body

In the fifteenth chapter of his letter to the Corinthians, Paul describes the nature of the resurrection body. Paul describes the resurrection body as a "spiritual body" and he describes the risen Jesus as "life-giving Spirit." This is also why he says at 2 Corinthians 3:17 that the Lord Jesus is the Spirit. It is very important to recognize this does not mean Jesus' resurrection body is not the physical body that was crucified on the Cross. Paul is saying Spirit and flesh have come together to become one new creation - the two have become one. By saying Jesus is "Spirit", Paul is not declaring that Jesus' body is not a corporeal physical body in contrast to an ethereal spiritual body. He is declaring that Jesus' body is his physical body that has itself become glorified into a spiritual body. He explains the physical body is clothed in the Holy Spirit and this is what makes that physical body immortal. Jesus' material body and Holy Spirit have become one new creation. By saying the body is clothed, Paul does not mean the Spirit is over Jesus' physical body like a skin of clothes. He means that this body has now become fully characterized and consumed by Holy Spirit. It is not a body "with" Spirit such that there is a horizon between His physical body and the Spirit. Just as there is no definite horizon dividing the essence of the father from essence of the mother in their child, so it is with Spirit and flesh in the resurrection body. The two become one new creation in one agreed and without horizon.

The Bible tells us that God the Father is Spirit. The Bible tells us that Jesus was raised "life-giving Spirit." To be a sharer of the Spirit is to be a partaker of the "divine nature" (2 Peter 1:4). When Jesus rose from the dead, his body was glorified permanently with the presence of God the Father, the Holy Spirit, the Father's nature. So when Paul writes, in the present tense, "in him dwells all the fullness of deity bodily" (Col 2:9), Paul is referring to the presence of God the Father dwelling in Jesus' glorified body in this manner. We can also see in context that Paul has the resurrection of Jesus in mind. In the very next verse, Colossians 2:10, Paul also declares that we too are made full in Christ just as all the fullness of deity dwells in Jesus bodily. This is an obvious reference to having the fullness of the Holy Spirit. However, the Spirit is inside of us in our hearts and we are made full in this way. It will not be until our own resurrections that we have the fullness of deity bodily as the risen Jesus now does. When Peter talks about us sharing in the divine nature he is talking about the very same thing - the nature of God is that Holy Spirit. Having this fullness of God does not mean we are God and it doesn't mean Jesus is God either.

And so when we also read Thomas' exclamation at John 20:28, "My Lord and My God," we must keep in mind what has happened. Jesus has just rose from the dead. Jesus had taught the disciples that the Spirit proceeds from the Father. Yet Jesus himself had just breathed out the Spirit into the disciples. How did that happen? It happened because God the Father who is Spirit by nature is fully present in the risen Jesus bodily. Where the risen Jesus is, God the Father also is. Jesus had previously taught that to see him was to see the One who sent him (12:45). He had also taught that to see him was to see the Father (14:9). If we read this statements in context, it is quite plain he meant that the Father was seen in the works Jesus did because the Father in Jesus was the one doing the works (14:10). It was a matter of Jesus' function and not Jesus' substance. But now that he had been raised from the dead, he had been glorified with the glory he had shared with the Father before the foundation of the world (17:5,24). His once dead physical body had been raised to become itself "life-giving Spirit." God the Father is that Spirit.

And likewise when we read Hebrews 1:3 the very same idea is intended. The context shows how the writer is referring to Jesus' present state after he had made purification for sins and been raised from the dead. The "exact representation" or "express image" of God is to share in God's divine nature. Jesus does share in that divine nature. God the Father is Spirit; the risen Jesus is Spirit. Where the risen Jesus is, God the Father also is.

The divinization that occurs in the resurrection of Jesus, and of us, was widely taught among the early Christians. Trinitarians are in quite a state of denial about this fact. In fact, their very own hero Athanasius, their champion of the Trinity, did go to the extreme of saying that "God (the Son) became man so that men might become God/gods/divine." Athanasius knew the implications of their newly formed doctrine. Trinitarian doctrine starts with the false premise that if you have the divine nature of God then you are also God by identity. And so Athanasius was compelled to make this statement. We can see here how their false premise has led them into grave error and this is why Trinitarians want to avoid this issue. Sharing the nature of Adam doesn't make us Adam by identity and sharing the nature of God won't make us God by identity. This is something Trinitarians cannot accept or they have absolutely no foundation to their doctrine whatsoever.

through these you may be partakers of the divine nature (2 Peter 1:4).