The State of Jesus Today

If Jesus is God’s fully human Messiah, not God himself, how should we related to Jesus?

Jesus is the same person whom God raised from death. However God has glorified him to be both Lord and Christ, exercising authority received from God.

Immortality of Jesus

Jesus became immortal when God raised him from the dead. However, his immortality does not by itself prove that he is God. Jesus promised that believers would also receive eternal life when he raises them:

Paul explains what will happen to those believers at the resurrection:

Resurrected believers will therefore share immortality without becoming gods.

Where is Jesus?

The biblical accounts place Jesus in heaven, in God’s presence, but provide no astronomical coordinates. Acts 1:9-11 says that Jesus was lifted up and that a cloud removed him from the disciples’ sight. It does not identify the cloud as his permanent dwelling. Acts 3:20-21 says that heaven must receive him until the restoration of all things. 1 Peter 3:22 places him in heaven at God’s right hand, while Hebrews 9:24 confirms that he appears in God’s presence.

What is Jesus’ current state?

Jesus is described as a glorified human being, not a bodiless spirit. Paul contrasts the present “natural body” with the resurrected “spiritual body,” but he calls both of them bodies (1 Corinthians 15:42-44). “Spiritual” does not mean “made only of spirit.” It describes the resurrection body as transformed from weakness and mortality into power and immortality (1 Corinthians 15:42-54). Paul likewise calls it Christ’s “glorious body” (Philippians 3:20-21). Luke 24:39 confirms this bodily existence by reporting that the risen Jesus had “flesh and bones”, unlike a spirit.

Nor is Jesus another God alongside the Father. Jesus called the Father “my God” (John 20:17). Paul identified the Father as the “one God” and Jesus as the “one Lord” (1 Corinthians 8:6). He also called Jesus the “man Christ Jesus,” who mediates between the one God and humanity (1 Timothy 2:5).

Will believers become like him?

In John's letter is written:

This is not a quotation from Jesus' earthly teaching. John promises a real future likeness while also setting a limit on the claim: “what we will be has not yet appeared”. Scripture reveals important features of that likeness, but not every detail.

A body like his glorious body

Paul gives the clearest explanation:

The object being transformed is the believer's “lowly body,” and the pattern is Jesus' “glorious body.” The promised likeness is therefore bodily and relates directly to the resurrection. It does not mean that believers become Jesus or receive his unique identity.

Paul explains the same transformation through the contrast between Adam and Jesus:

Human beings presently bear Adam's mortal image. At the resurrection, believers will bear the image of the heavenly man. The body is raised imperishable, glorious, powerful, and spiritual (1 Corinthians 15:42–44).

Paul's Greek sharpens this contrast. He describes the present body as a sōma psychikon, a body belonging to natural creaturely life, and the resurrected body as a sōma pneumatikon, a body characterised by spiritual life. The noun sōma, “body,” appears in both descriptions. The adjectives distinguish two modes of bodily life; they do not necessarily describe what either body is made of.

Paul uses the same contrast for the “natural person” and the “spiritual person” in 1 Corinthians 2:14–15, although both are embodied people. He also calls Israel's food and drink “spiritual” in 1 Corinthians 10:3–4. They were associated with God's supernatural provision, not without substance.

A “spiritual body” therefore does not mean a bodiless spirit. Paul uses familiar words to describe a future reality whose exact properties remain unknown. His wording affirms both continuity and transformation. People will be raisen bodily but will no longer possesses the mortal, perishable condition inherited from Adam.

Likeness without equality

Peter says believers become “partakers of the divine nature” by escaping corruption and developing godly qualities (2 Peter 1:4–7). Participation in gifts from the Father does not turn believers into additional gods. In the same way, receiving a body like Jesus' does not make believers equal to him in identity, office, or authority.

Nor does likeness to Jesus make anyone equal to the Father. Jesus remains subject to the Father even after every enemy has been defeated (1 Corinthians 15:24–28). The exalted Jesus still speaks of “my God” (Revelation 3:12).

The Authority of Jesus

Authority is not automatically capability

Jesus says:

The Greek word is ἐξουσία — exousia. In this context it concerns authority or jurisdiction. Its uses can overlap with power, but it does not mean omniscience, omnipresence, or the ability to receive every person’s thoughts. See the Greek text of Matthew 28:18.

The distinction is demonstrated within Scripture:

• Luke 9:1 uses dynamis (power) and exousia (authority) together.
• 1 Corinthians 9:4–6 uses exousia (authority) for rights or entitlements, not physical ability.
• Acts 1:7–8 distinguishes the Father’s authority concerning times from the power the disciples will receive.

The claim that “Jesus has all authority, therefore he answers all prayers” is not a valid inference from that word alone. Evidence for a particular capability or activity must come from passages attributing it to him. Acts records one direct appeal to the exalted Jesus:

The Peshitta makes prayer explicit with the Syriac kad məṣallē, “while praying,” followed by māran Yeshūʿ, “Our Lord Jesus.” The standard Peshitta New Testament dates to the early fifth century, so this later Syriac translation is evidence that Stephen’s appeal was understood as prayer to Jesus. It does not prove that the Greek text is corrupt or that an earlier wording has been recovered.

“Power” in older translations can mean authority

The KJV reads:

The Greek uses exousia, “authority” or “jurisdiction,” not dynamis, “power” or “ability.” The ESV is clearer:

Older English could use power for legal authority. That sense remains in “power of attorney” and appears in Webster’s 1828 dictionary. The KJV wording can therefore confuse modern readers without proving doctrinal bias.

The passive expression “has been given” presents Jesus as receiving this authority. Matthew 9:8 uses the same noun when the crowds glorify God, “who had given such authority to men.” Matthew 28:18 affirms Jesus’ comprehensive received authority. It does not by itself establish inherent divine power or explain how he is “with” his disciples.

“With you” does not specify physical proximity

After saying that all authority had been given to him, Jesus promises:

The Greek phrase meth’ hymōn uses meta with a genitive pronoun and means “with you.” The expression, by itself, does not explain the manner of this presence. Context must determine whether “with” describes physical proximity, allegiance, support, or continuing relationship.

Two passages illustrate this contextual range, but they are separate examples. In Matthew 12:30, “Whoever is not with me is against me”, the contrast between “with” and “against” describes allegiance. In Acts 10:38, “God was with him” describes the Father’s support and empowerment of Jesus. The sentence distinguishes their roles: the Father anointed Jesus with Holy Spirit and power, and Jesus then went about doing good and healing. Acts 2:22 clarifies this agency by describing Jesus’ miracles as signs that “God did through him.” This implies that the Father is the source and Jesus is his anointed agent.

These examples do not establish the precise meaning of Matthew 28:20. They show only that “with” does not necessarily require bodily proximity. The broader context says that the disciples would not always have Jesus with them in Matthew 26:11, that he would depart in John 16:7,28, and that their continuing relationship would be associated with the Spirit in John 14:16–23.

Most likely Matthew 28:20 promises Jesus’ continuing support and relationship with his followers as they fulfil his commission. This promise can coexist with his absence from their ordinary physical company and his future coming.

The Body of Christ

Defining the Body of Christ?

Paul defines the body of Christ as the collective body of believers whom God has joined together through one Spirit:

He then tells the congregation:

The metaphor describes unity, interdependence, and different functions among believers. Each believer is a member, while believers together form the body. God assigns different gifts and functions to its members (1 Corinthians 12:18–26; Romans 12:4–8). The text does not say that every member, any leader, or the collective body becomes another Christ.

Christ Remains the Head

Christ and his body are closely united, but they are not interchangeable. Paul explicitly distinguishes Christ as the head from the congregation as his body:

The body receives its direction and growth from Christ:

God raised Jesus and exalted him as Lord and Christ (Acts 2:32–36). Jesus therefore did not cease to be Christ when he departed from his disciples’ sight. The congregation already existed as his body while continuing to await him:

Nor does the body become a new mediator between God and humanity:

The body therefore does not replace Jesus. It belongs to him, depends upon him, and awaits his return. Jesus remains its head and the man through whom believers approach God.

Christ Works Through His Body

Jesus gave his disciples work to perform under his authority:

The disciples continue his mission, but the authority remains his. When Peter healed a man, he denied that the miracle came through the apostles’ own power or piety. He attributed it to Jesus and faith in his name (Acts 3:12–16). Likewise, different members receive different gifts. No member possesses every function or all of Christ’s authority (1 Corinthians 12:4–11,29–30).

Believers may therefore represent Christ, teach his commands, proclaim his Gospel, and serve others on his behalf. This is participation in his work, not succession to his identity or position.

Why Believers Heed Leaders

Christ gave apostles, prophets, evangelists, shepherds, and teachers “to equip the saints for the work of ministry” and to build up his body (Ephesians 4:11–13). Their purpose is to prepare every member to serve and to help the body mature under Christ. They do not become its head.

Paul consequently instructed believers to recognise faithful workers:

He also urged the Corinthians to “be subject” to people who had devoted themselves to serving the saints and to every fellow worker and labourer (1 Corinthians 16:15–16). Hebrews 13:17 confirms this pattern by telling believers to obey leaders who watch over them and must give an account.

Believers therefore heed faithful leaders not because those leaders replace an absent Christ, but because leadership is one means by which Christ’s body is equipped, protected, and coordinated. Such authority is based upon service “in the Lord”, not merely upon an office or title.

The Limits of Leader Authority

Biblical submission is not unlimited. Leaders remain servants who are accountable to Christ:

Several passages establish clear boundaries:

1. Leaders may be imitated only as they imitate Christ. Paul wrote, “Be imitators of me, as I am of Christ” (1 Corinthians 11:1).
2. Leaders must support faith rather than control it. Paul wrote, “Not that we lord it over your faith, but we work with you for your joy” (2 Corinthians 1:24).
3. Even an apostle must be rejected if he proclaims a contrary Gospel. Paul applied this standard to himself and even to an angel from heaven (Galatians 1:8–9).
4. God’s command takes priority over human authority. Peter and the apostles said, “We must obey God rather than men” (Acts 5:29).
5. Christ remains the highest teacher. Jesus said that his disciples are brothers and have “one instructor, the Christ” (Matthew 23:8–10).

Receiving Christ’s faithful messengers can count as receiving Christ (Matthew 10:40), but this is not a blank cheque for every claim made by a leader. Faithful leaders teach Christ’s commands, model his conduct, serve his people, and remain accountable to him. The body does not replace Christ, and its leaders do not replace its head.

Conclusion

Jesus is now immortal because the Father raised him from death. Immortality does not by itself identify someone as God, since believers are also promised immortal life (Immortality of Jesus).

Scripture places Jesus in heaven, in the Father’s presence (Where Is Jesus?). It describes him as a glorified human with a transformed body (What Is Jesus’ Current State?). Believers are promised a similar resurrection body without receiving his identity or office (Will Believers Become Like Him?).

Jesus exercises comprehensive authority that the Father gave him. His promise to remain with his disciples supports their continuing relationship and mission without requiring ordinary physical proximity (The Authority of Jesus).

Believers together form the body of Christ, while Christ remains its head. They continue his mission under his authority. Faithful leaders equip believers through service (Why Believers Heed Leaders), but their authority remains subject to the Father, the Gospel, and Christ’s example (The Limits of Leader Authority).