CONFORMED TO CHRIST IN GLORIFIED HUMANITY (PART III)

“United to the Risen Christ in the New Creation”

By Akin Ojumu

The Christian hope of glorification does not rest merely on imitation. Christ is not simply an external example whom believers will one day resemble. The doctrine of glorification depends upon something far deeper:

Union with Christ.

Believers are not merely spectators of Christ’s resurrection. They are united to the risen Christ.

Paul writes:

Romans 6:5

“If we have been united with Him in a death like His, we shall certainly be united with Him in a resurrection like His.”

Our resurrection is certain because His resurrection has already occurred. The life of the age to come already exists in our Head, who is Christ. He has gone before His people. And because the Head lives, the body must live also.

Paul says:

Colossians 3:4

“When Christ who is your life appears, then you also will appear with Him in glory.”

Christ is not merely the Giver of eternal life. He is our life. Our destiny is bound to His.

THE HOLY SPIRIT AND RESURRECTION

The same Spirit who raised Christ will also raise His people.

Paul writes:

Romans 8:11

“If the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.”

This gives glorification a deeply Trinitarian shape.

The Father raises. The Son is raised and is Himself the resurrection and the life. The Spirit gives life to mortal bodies.

Salvation is the work of the Triune God.

The Father purposes redemption. The Son accomplishes redemption. The Spirit applies redemption. And the final act of that saving work is resurrection glory.

GLORIFICATION AND THE NEW CREATION

The resurrection of believers cannot be separated from the renewal of creation itself. God’s purpose is not merely to rescue human souls from the earth and transport them permanently into an immaterial heaven. Scripture points toward new creation.

Paul writes:

Romans 8:19–21

“The creation waits with eager longing for the revealing of the sons of God… in hope that the creation itself will be set free from its bondage to corruption.”

Creation shares in the consequences of the Fall. And creation will share in the liberation brought by redemption. The resurrection of God’s people and the renewal of creation belong together.

Humanity was created from the dust. Humanity was appointed to live within God’s world. The curse struck both humanity and creation. Therefore, redemption culminates in the renewal of both.

John sees the final reality:

Revelation 21:1

“Then I saw a new heaven and a new earth.”

And then:

Revelation 21:3

“Behold, the dwelling place of God is with man.”

The final Christian hope is not disembodied existence. It is embodied life in renewed creation in the presence of God.

THE RESURRECTION OF CHRIST AS THE BEGINNING OF NEW CREATION

Christ’s resurrection is therefore more than the reversal of His death. It is the beginning of new creation. The new world has already broken into the old world in the risen body of Jesus Christ. The age to come has entered the present age. The resurrection of Christ is the first manifestation of what God will ultimately do to His people and His world.

This is why Paul calls Christ:

Colossians 1:18

“The Firstborn from the dead.”

His resurrection establishes His supremacy over the new creation. The tomb becomes the birthplace of the world to come. In Christ, resurrection humanity already exists. In Christ, new creation has already begun. And when Christ returns, what has begun in Him will be manifested throughout the redeemed creation.

INCARNATION, RESURRECTION, AND NEW CREATION BELONG TOGETHER

The logic of salvation can therefore be traced from Bethlehem to the empty tomb to the new creation.

The eternal Son assumes humanity. He lives in perfect obedience. He dies in true humanity. He rises in glorified humanity. He ascends in glorified humanity. He reigns as the God-Man. He will return as the God-Man. And His people will be raised and transformed after the pattern of His glorified humanity.

The Incarnation, therefore, does not merely make the Cross possible. It also makes glorification intelligible.

The humanity assumed by Christ is crucified. The humanity assumed by Christ is raised. The humanity assumed by Christ is glorified. And through union with Christ, redeemed humanity is brought into the glory already manifested in Him.

THE CREATOR-CREATURE DISTINCTION REMAINS FOREVER

All of this requires a firm theological boundary.

Glorification does not erase the distinction between God and humanity. Christianity does not teach that salvation culminates in creatures becoming God by essence.

The redeemed remain redeemed creatures. God remains God. Christ remains the eternal Son. We remain His people. Even in glory, God is self-existent. We are dependent. God is infinite. We are finite. God is Creator. We are creatures. God possesses glory inherently. We participate in glory by grace. God is worshiped. We worship.

This distinction will never disappear. Indeed, perfected worship depends upon it.

PARTAKERS OF THE DIVINE NATURE

Peter writes:

2 Peter 1:4

“By which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.”

This language does not mean that believers acquire the divine essence. Peter is describing participation in the moral and spiritual blessings that come from communion with God.

We share in His holiness by grace. We share in immortality because He gives life. We share in glory because He glorifies us. But we do not become God in essence. Grace perfects the creature. It does not abolish creaturehood.

In Part IV we will examine the final Christian confession.