The Body of the Son of Man (Part 1)

By Samuel M. Frost, Th.M.

According to the Gospel of John, Jesus, the man, was raised and glorified the morning of his resurrection.  John has no ascension scene at the end of his Gospel.  I believe this simple proposition can be more than adequately deduced from his Gospel.

“Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, so now I also say to you, ‘Where I am going you cannot come'” (John 13.33).  This is repeated in John several times.  “In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?” (14.2).  This is, perhaps, a reference to the Temple design in Ezekiel 40-48, but the point here is that Jesus is going to the Father.  “You heard me say to you, ‘I am going away, and I will come to you.’ If you loved me, you would have rejoiced, because I am going to the Father, for the Father is greater than I” (14.28).  “But now I am going to him who sent me, and none of you asks me, ‘Where are you going?'” (16.5).  Here it is made plain that his mission to the Father was an immediate action.  “Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you” (16.7).  Finally, and most conclusively, “”A little while, and you will see me no longer; and again a little while, and you will see me” (16.16).  In other words, Jesus is going to die and they would not see him for three days time.  But, after three days they will see him again.

Further, “And now, Father, glorify me in your own presence with the glory that I had with you before the world existed” (17.5).  This is interesting in light of the statement, “Then what if you were to see the Son of Man ascending to where he was before?” (John 6.62).  With these verses it is plain that Jesus was going to be taken from them for a little while, and then return.  During that interval before they would see him again Jesus went to the Father.  He also stated, according to John, that he must go to the Father so that he could send the Holy Spirit.  For John, we have a most explicit statement: “Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified” (7.39).  The glorification of Jesus has already been mentioned above, “now, Father, glorify me in your presence” (17.5).  Jesus went away from them and died.

Now comes the morning of his resurrection, using the terminology of John, Jesus flatly says to Mary, “Jesus said to her, “Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.'”(John 20.17).  The Present Tense found in “I am ascending” is, in the light of what we have read above, conclusive.  This is what Mary was told to tell the others, “Jesus said he was ascending to the Father, and your Father.”  It had been three days since they have seen Jesus, for he told them that they would not see him “for a little while” but that “after a little while” they would see him – after he had gone to the Father!

When Jesus fulfills his words to them by seeing them that very day, he did an astonishing thing: “And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit” (20.22).  Remember, those who were “to receive” (lambano, Greek) the Spirit would do so after Jesus had been glorified.  The glorification of Jesus, therefore, must take place before he saw them again.  And, when they do see him again, he breathed on them and said, “receive the Holy Spirit” (lambano, Greek).  To argue that the disciples did not receive the Spirit then and there is to argue against what is so plainly stated here.  Jesus went away from them for a little while.  He was going to the Father.  When he was raised from the dead, he ascended to the Father, body and soul.  He was raised in glory.

I bring this up because there are some that fail to see the parallel of Jesus’ resurrection and glorification as occurring at the same time.  However, when we read the Apostle Paul, we find that the exact same description given for the resurrection of the dead exactly parallels the resurrection of Jesus.

“So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable.  It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power.   It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.  Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit” (1 Corinthians 15.42-45).  If the dead are not raised, then neither is Jesus raised, for in the same fashion he was raised, so shall they be raised.  Paul cannot make this any plainer, “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” (Romans 8.11).  “This mortal must put on immortality” (1 Corinthians 15.53).

Was the body of Jesus made perishable?  Absolutely.  “Destroy this temple, and in three days I will raise it up.” But he was speaking about the temple of his body’ (John 2.20,21).  Was it raised imperishable?  Absolutely.  “But it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel” (2 Timothy 1.10).  “Imperishable” and “immortality” are two English words for one Greek word.  Paul stated that Jesus, having been raised, can “no more return to corruption” (Acts 13.34).  If Jesus was raised immortal/imperishable, and by this act has shed light on what these things mean, then the death of his body meant that his body was given to the enduring corruption that is handed to all men.  However, he was raised incorruptible/imperishable/immortal.  If he was raised in immortality/imperishability, then that must mean that prior to his body being raised, it was undergoing the normal process of corruption and mortality.  But, as both Paul and Peter declare: Jesus’ body did not remain in that state.  It did not see the full process of corruption as, in contrast, David’s body did (and still does).  Due to the fact that God laid upon Jesus our sin, Jesus suffered death, being “made sin” on our behalf, and experiencing the full blow – not as one who sinned, but as one on who sin was laid.  Thus, like the believer, Jesus’ body died, and his soul immediately, absent from the body, was present with the Father.  In three days the Father raised the son in an immortal body, glorifying him, and the son ascended to the Father in this glorified, immortal, imperishable body.

Paul said that the dead will be sown in weakness and raised in power.  “For he was crucified in weakness, but lives by the power of God” (2 Corinthians 13.4).  “…and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord” (Romans 1.4).  Not forty days later, but by his resurrection he was raised in power, having been sown in weakness.

Can we continue and say that Jesus suffered shame and humiliation on the cross in his death?  That he died without honor?  “Jesus answered, “I do not have a demon, but I honor my Father, and you dishonor me” (John 8.49).  “But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone” (Hebrews 2.9).  Jesus was crowned with glory and honor having suffered the dishonor of death.  He tasted the same death we taste.  He was raised in glory and honor.  Jesus was not raised when he is seen in his final ascension to the Father in Acts 1.  He was raised in glory and honor, immortal, imperishable, and in power the morning of his resurrection.  The attestations of the the Apostles are clear.

Did Jesus have what is translated as a “natural body”?  Most certainly.  He was the son of ‘adam (“man” in Hebrew).  When Paul considers the natural body of Adam, he quotes Genesis 2.7, “man became a living being” – made from the dust and the breath of God.  This verse that Paul quotes is before Adam fell.  Adam, in his natural state, before he transgressed the commandment of God, was a natural man, a natural body, without sin.  And, so, Jesus’ body was made without corruption, and without sin.  Where Adam faced temptation and broke God’s law, Jesus was tempted “in every way” to sin against God’s law, but did not in one jot or tittle.  In fact, Jesus, prior to his bearing sin in his body, transfigured his body into a raiment of white glory, having the glory of God manifested in that body – the glory he had before.  However, bearing the shame of sin, the weakness of the cross, and being humiliated in suffering, Jesus’ body died.  It was made corrupt.  It was without honor and power.  It was made mortal.  But, this is not the end of the story for because of his obedience to the Father, he was raised in power, with honor and glory, immortal and incorruptible, no longer to return to corruption, no longer to bear sin in death, and no longer able to die again.  Jesus was raised in his adamic body as a life-giving spirit.  The point here is that what’s good for the gander is good for the goose, and what’s good for the resurrection of the dead is good for the resurrection of Jesus.

To state that Jesus waited for forty days to then be glorified and then receive his immortal body, then receive an incorruptible body, is to go against the very statements of Paul and John.  What is interesting even in the Hebrew Bible, is that Moses ascended into the glory cloud of God “on the third day” (Exodus 19.11-20).  “On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled…And the LORD called Moses to the top of the mountain, and Moses went up.”  Now, in the Greek-Hebrew Bible (the Septuagint) guess what word for “went up” is used?  It’s in our Bibles in John for “ascended.”   And, how long did Moses stay on the mountain?  Forty days.  But he smashed the first tablets after forty days, and re-established the covenant with new tablets.  I’ll let that sink in.

When Jesus ascended the morning of, on the third day, he sat at the right hand of the Father.  Matthew makes this known when he said, “all power in heaven and earth have been given to me” (Matthew 28.18).  He said this before he was taken up in Acts 1.  As I have noted in past blogs, Daniel 7.13,14 reveals the son of man coming to the Ancient of Days upon the clouds of heaven and was “given” (same word) “power” (same word).  He comes on the clouds of heaven at the right hand of the Father, before his Father, where he was “going”.

Luke, the author of Acts 1, actually confirms our witness.  “He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise”  (Luke 24.6,7).  Then, just a few verses down, Luke wrote, “Was it not necessary that the Christ should suffer these things and enter into his glory?” (24.26).  We can see the clear implication: suffer these things, and on the third day rise/enter his glory.  Luke does not say, and indeed none of the Gospels say that Jesus rose from the dead, hung around for forty days, and then entered his glory!  He is not here!  Well, where was he?  In glory, to which he rose crowned with glory and honor!

All of these facts are brought out to demonstrate that Jesus was raised from the dead on the third day, that he was raised in power, crowned with glory and honor, and raised immortal, imperishable and without corruption.  He ascended to the Father the morning of his resurrection, on the third day, and he also was seen by his disciples, and 500 more according to Paul, for forty days, demonstrating that he indeed was the resurrected King of Glory.  Notice in Paul’s statements that “he died, was buried and on the third day he was risen and seen”.  There is no hint here whatsoever that he waited forty days after he was raised from the dead to enter his glory!  He was seen for forty days.  He was heard, handled and touched.  He was risen in the same glory he had before when he demonstrated his incorruptible state on the Mount of Transfiguration.  Adam sinned and became corruptible.  Jesus bore our sin and became corruptible, but unlike Adam, was raised from the dead without corruption so that now nothing stands in the way of raising his saints to the full glory and honor given to Man in the beginning according to Psalm 8, which Paul and the author of Hebrews states.  The fact that Jesus was raised immortal, raised from mortality, that he was raised incorruptible, raised from corruption, and raised in power, suffering our weakness, and raised in honor, suffering our humiliation, demonstrates that the dead in Christ, who have been baptized into Christ, have, therefore, been united in his actual, physical death due to sin, now also die in obedience to God in a corrupted body of sin, so that as we have been united in his death, so shall we also be like him in his resurrection.  If Jesus was bodily raised, so shall also those in Christ be raised, quickening our mortal bodies as his mortal body was quickened.

In Part 2 we will cover the ramifications of this when we consider being baptized into the death of Christ.


Author: Samuel M. Frost, Th.D.

Samuel M. Frost has gained the recognition of his family, peers, colleagues, church members, and local community as a teacher and leader.  Samuel was raised in the Foursquare Gospel tradition and continued in the rising Charismatic Movement of the early 1980’s.  While serving in local congregations he was admitted to Liberty Christian College in Pensacola, Florida where he lived on campus for four years earning his Bachelor’s of Theology degree.  It was there under the tutelage of Dr. Dow Robinson (Summer Institutes of Linguistics), and Dr. Frank Longino (Dallas Theological Seminary) that he was motivated to pursue a career in Theology.  Dr. Robinson wrote two books on Linguistics, Workbook on Phonological Analysis (SIL, 1970) and Manuel for Bilingual Dictionaries: Textbook (SIL, 1969).  It was under these teachers’ guidance that Frost entered into his Master’s studies, being granted a scholarship for Greek I and II at Pentecostal Theological Seminary, accredited, in Cleveland, Tennessee (adjunct of Lee University).  Frost completed his study under Dr. French Arrington (The Ministry of Reconciliation, Baker Books, 1980), who used the text of J. Gresham Machen, New Testament Greek for Beginners. Frost studied Hebrew for two years under Dr. Mark Futato (author, Beginning Biblical Hebrew, Eisenbrauns, 2003) and Dr. Bruce K. Waltke (author, An Introduction to Biblical Hebrew Syntax, Eisenbrauns, 1990) at Reformed Theological Seminary, Orlando, Florida. With combined credits from PTS and RTS, Samuel completed his Master of Arts in Christian Studies and Master of Arts in Religion from Whitefield Theological Seminary in Lakeland, Florida under the direct tutelage of Dr. Kenneth G. Talbot, co-author of the well reviewed work, Hyper-Calvinism and Arminianism (Whitefield Media, 2005) with Dr. Gary Crampton (and Foreword by the late, Dr. D. James Kennedy).  Dr. Talbot also oversaw Samuel’s Dissertation, From the First Adam to the Second and Last Adam (2012) earning him the Magister Theologiae (Th.M.) degree.  He also helped put together A Student’s Hebrew Primer for WTS, designed and graded exams for their Hebrew Languages course. Samuel’s studies lead him into an issue in the field of Eschatology where his scholarship and unique approach in Hermeneutics garnered him recognition.  Because of the controversial nature of some of his conclusions, scholars were sharp in their disagreement with him.  Frost’s initial work, Misplaced Hope: The Origins of First and Second Century Eschatology (2002, Second Edition, 2006 Bi-Millennial Publishing), sold over four thousand units.  While arguing for the Reformation understanding of sola Scriptura as defined by the Westminster Confession of Faith, Frost’s book launched a heavily footnoted argument for a total reassessment of the doctrine known as the Second Coming of Christ.  The conclusion was that the events of the war of the Jewish nation against their Roman overlords in 66-70 C.E. formed the New Testament authors’ eschatological outlook, and went no further than their own first century generation; a view otherwise known as “full” or "hyper" Preterism.  Internationally recognized Evangelical author and speaker, Steve Wohlberg remarked, ‘On the “preterist” side today…we have such influential leaders as Gary DeMar, Kenneth L. Gentry, Jr., David Chilton, R.C. Sproul, Max King, James Stuart Russell, Samuel M. Frost, and John Noe.  To these scholars…the beast is not on the horizon, he’s dead” (Italics, his)” (End Time Delusions, Destiny Image Publishers, 2004, page 133).  It should be noted that only Noe, King and Frost supported the “full” Preterist position. Thomas Ice and co-author of the best selling Left Behind series, Tim LaHaye, quote Frost’s work, Misplaced Hope, as well in their book, The End Times Controversy: The Second Coming under Attack (Harvest House Publishers, 2003, page 40).  Dr. Jay E. Adams, who single handedly launched “a revolution” in Christian Counseling with his work, Competent to Counsel: An Introduction to Nouthetic Counseling, (1970, Zondervan), also wrote an analysis of Frost’s work in Preterism: Orthodox or Unorthodox? (Ministry Monographs for Modern Times, INS Publishing, 2004).  Adams wrote of Misplaced Hope as a "useful, scholarly work" (p.6 - though he disagreed with the overall thesis).  Dr. Charles E. Hill, Professor of New Testament and Early Christianity at Reformed Theological Seminary, Orlando, wrote of Misplaced Hope that Frost, “attacks the problem of the early church in a much more thoroughgoing way than I have seen” (When Shall These Things Be? A Reformed Response to Hyper Preterism, Ed. Keith Mathison, Presbyterian & Reformed Publishing, 2003, ‘Eschatology in the Wake of Jerusalem’s Fall’ p. 110-ff.).  There were several other works as well that took the scholarship of Frost seriously, like Ergun Caner in The Return of Christ: A Premillennial Perspective, Eds., Steve W. Lemke and David L. Allen (B&H Publishing, 2011). Because of the controversial nature of Frost’s conclusions on these matters, it was difficult to find a denomination within the Church-at-Large to work in terms of pastoral ministry.  That situation changed when Samuel was called by a Bible study group in Saint Petersburg, Florida to found a congregation.  Christ Covenant Church was established in 2002 operating under the principles outlined by Presbyterian historian James Bannerman’s work, The Church of Christ: A Treatise on the Nature, Powers, Ordinances, Discipline, and Government of the Christian Church (Banner of Truth Trust, 1974, original, 1869).  By-Laws and a Constitution were drawn up in the strictest manner for what was considered an “Independent” establishment of a Presbyterian Church, granted that a “call” was received and recognized by Presiding Elders duly ordained from existing and recognized denominations.  Two Elders, one ordained in the Reformed Presbyterian Church (Mike Delores), and another ordained in the Presbyterian Church of America (Dr. Kelly N. Birks, now deceased) tested and reviewed the call, ordaining Samuel on October 20th, 2002, the Twenty Second Sunday after Trinity.  Proper forms were submitted to Tallahassee, Florida with the stamp of a Notary Public Witness.  Christ Covenant Church (CCC) functioned as a local church for five years with a congregation as large as 30 members.  Frost was gaining recognition after Misplaced Hope had been published in January of that year, and conferences were hosted that included debates with another prominent "full" Preterist educator, Don K. Preston.  CCC hosted best-selling authors, Thomas Ice, and Mark Hitchcock from Dallas Theological Seminary; and Dr. James B. Jordan (Westminster Theological Seminary), well-known author/pastor in Reformed theological circles.  Frost was invited for the next several years to speak at over 25 conferences nation-wide, was featured in articles and an appearance on local news in Tampa for one of CCC’s conferences.  The Evangelical Theological Society also invited Samuel to speak at the Philadelphia conference (Frost is currently a Member of ETS as well as Society of Biblical Literature). During this time Samuel had submitted one more book, Exegetical Essays on the Resurrection of the Dead (TruthVoice, 2008; repr. JaDon Publishing, 2010); and co-wrote, House Divided: A Reformed Response to When Shall These Things Be? (Vision International, 2010).  Frost also wrote several Forewords for up and coming authors who were influenced by his teaching materials, as well as cited many times in books, lectures and academic papers.  However, because of certain aspects of Hermeneutics and Frost’s undaunted commitment to scholarship (with always a strong emphasis on the personal nature of devotional living to Christ), several challenges to the "hyper" Preterist view he espoused finally gave way, largely due to the unwavering commitment to Samuel by the Dean of Whitefield Theological Seminary, Dr. Kenneth G. Talbot, who continually challenged him.  In what shocked the "hyper" Preterist world, Samuel announced after the Summer of 2010 that he was in serious error, and departed the movement as a whole, along with Jason Bradfield, now Assistant Pastor of Christ Presbyterian Church, Lakeland, Florida .  Christ Covenant Church had dissolved after 2007 while Samuel continued as a public speaker and writer, largely due to reasons that would unravel Frost’s commitment to "hyper" Preterism as a whole. The documentation of Frost’s departure was published by American Vision’s Founder, Gary DeMar, with a Foreword by Dr. Kenneth L. Gentry.  Why I Left Full Preterism (AV Publishing, 2012) quickly ran through its first run.  The book was later republished under the arm of Dr. Kenneth L. Gentry and is sold today (GoodBirth Ministries Publishing, 2019; though still available in Kindle form from American Vision).  Dr. Gentry also gave mention to Frost in his book, Have We Missed the Second Coming: A Critique of Hyper Preterism (Victorious Hope Publishing, 2016), noting him as "one of the most prominent" teachers within Full Preterism (135).  Dr. Keith Mathison, Professor of Systematic Theology at Reformation Bible College in Sanford, Florida, endorsed the book as well.  Samuel has gone on to write, Daniel: Unplugged (McGahan Publishing House, 2021); The Parousia of the Son of Man (Lulu Publishing, 2019); God: As Bill Wilson Understood Him, A Theological Analysis of Alcoholics Anonymous (Lulu Publishing, 2017).  He is also active as a certified Chaplain with the Henry County Sheriff’s Department, Indiana, and enrolled with ICAADA (Indiana Counselor’s Association on Alcohol and Drug Abuse), and worked directly under Dr. Dennis Greene, Founder of Christian Counseling and Addictions Services, Inc., for a year.  Frost’s passion is in the education of the local church on various issues and occasionally works with Pastor Alan McCraine with the First Presbyterian Church in Lewisville, Indiana, and Bethel Presbyterian Church, Knightstown, Indiana, where he periodically is called upon to give the sermon. Samuel, with his wife, Kimberly, helped to establish Heaven’s Bread Basket food pantry that donates food items to local families in need once a month – a ministry of the Session of First Presbyterian Church, Lewisville, Indiana. Samuel also works part time at Ace Hardware in New Castle, Indiana for several years.  He has a solid, family reputation in the community, and has performed local marriages and funerals.  He also sits on the Board of the Historical Preservation Committee in New Castle. Recently, he has completed his two year quest for a Th.D from Christian Life School of Theology Global, Georgia.

12 thoughts on “The Body of the Son of Man (Part 1)”

  1. Yes, if He had not already been changed before being seen of them again, He would not have been able to go through doors and slip away from them unnoticed. Mortal bodies can’t do that.

    Liked by 1 person

  2. thanks.

    i. where was Jesus’ soul during those 3 days ?
    ii. You say that John 20:22 supports the idea that the apostles received the Spirit, but we know they received the Spirit at Pentecost which is later. What then did they receive in John 20:22, if the receive anything (indeed most commentator say it was a prefiguration)


    1. Hadrien L. Thanks for the reply. Yes, I am aware of the commentaries (a good deal) that note a “prefiguration”, but then I note some of the more recent works, too, that have challenged that. The Gospel of John, as you know, is a monkey wrench. The outpouring of the Spirit was not a “born again” experience for the 120. It was not when they were “regenerate”. It was an outpouring of “power” (you shall receive power). They already “believed” (Thomas believed, Peter confessed Christ, revealed by the Father, etc.). We must not, then, confuse the outpouring of the Spirit and his work with solely that of “regeneration”. The Spirit does other things as well (“filling”, “enabling”, “gifting” “empowering”).


  3. Hey Sam,
    I enjoyed the post and the thought that you put into this. But, if we understand how “Kabod” (“doxa” in the LXX) was used in the OT regarding the glory of Yahweh (e.g., Ezekiel 1:27-28), it’s hard to imagine that Jesus was glorified prior to His ascension. According to 1 Timothy 6:16, Christ now “dwells in unapproachable light.” This would comport with the idea of glorification back in Ezekiel, and Jesus’ appearance to Paul on the road to Damascus, but it’s just not true of Jesus in terms of His post-resurrection, but pre-ascension, state. I don’t think I have the market cornered on the truth, and I certainly could be wrong, but I’m just sharing my thoughts – for what they’re worth. May God continue to bless your studies and commitment to His Word!
    Robert Cruickshank Jr


    1. Thanks for the reply. I would first ask, on the hill top of either Mt. Tabor, or Hermon, he “transformed” into a “glorious light”. If he so wanted, he could manifest his “glory” at any moment, but chose, rather, to maintain “the form of a servant”.


      1. Thank you for replying to my comment. I don’t think I’m in disagreement with what you’re saying here. But I would just temper this by noting what A.Y. Collins says, in her commentary on Mark, about the transfiguration being “a temporary change that Jesus undergoes…as an anticipation of His glorification after death” (p. 421). This seems to be reasonable approach to what is going on in the passage.

        Liked by 1 person

      2. I am not sure by what is meant, “temporary” – since Jesus asked the Father to glorify him with the glory he has had “from the beginning.” If anything was “temporal” – it was that he was “in the form of a servant” and “died” – only to be raised in “glory” and is now seen as the glorified, son of David, Lion of Judah, with eyes of fire (the similarities of the Danielic “son of man” image before the Ancient of Days and the dual image of Transfiguration and Revelation 1 (and ch. 19, the rider on the horse description). It is not a “change” in terms of being, but a change in terms of “veiled” and “unveiled”. Adela Yarbro Collins’ work (Hermeneia) on Mark is full of references to the literature of the Transfiguration; many of which more or less fall within the scope of what we are saying here…..this was not a simple episode, but as shown in her notes, is associated with Dan 7.13; compare page 422, n. 55, to Dennis Nineham’s article, ‘The Appearance of the Risen Christ’; where also Rev 1.16 is referenced. Thanks for your replies! Looking forward to them!


  4. Hey Sam, thanks for the tip on the article! When I do a search on the title, all that comes up is a similar article by Joseph L. Lilly, in the The Catholic Biblical Quarterly. The article you mention sounds good and I’d like to read it. Do you have a link? If you have it on PDF, please feel free to email it to me directly if you can. Thanks for the reply my friend!


      1. Iesus Deus: The Early Christian Depiction of Jesus as a Mediterranean God, by David Litwa, has a really interesting chapter on the transifguration. The book isn’t crazy expensive. Litwa is always excellent.


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