Did the Lord Rise from the Grave with the Same Nature He Crucified?

"What was the Body that came out of Joseph's sepulchre? The same that was crucified, died, and was buried there--'out of the earth, earthy.' An earthy body is not consubstantial with the Father, who is Spirit. At the emergence from the tomb, there was inequality of substance between the Father and the Son." (John Thomas, Catechesis, #23)

"Understanding by the devil, the hereditary death-power that has reigned among men by Adam through sin, we may understand how Christ, who took part in the death-inheriting nature,destroyed the power of death by dying and rising. We then understand how 'He put away sin by the sacrifice of himself'." (Robert Roberts, The Law of Moses)

"Being clothed upon with Divine nature, he was no longer subject to mortality, and sin in the flesh ceased to be an element of his being." (Genesis Expositor, p. 85; Published by Logos publications)
"Christ conquered sin by triumphing over the flesh in his lifetime, and by submitting to the death upon the cross. He rose from the grave to life eternal. With this change of nature, the serpent power of sin had no longer any hold on him. It had bruised him on the heel, in that he had been put to death, but in rising from the grave, he had recovered from the blow, and in attaining unto life eternal he had administered a fatal blow to the 'serpent' power as far as he was concerned." (H.P. Mansfield, Key to Understanding the Scriptures, a first principles book by Logos publications, page 45)
"It prefigured the appearance of Jesus in the 'filthy garments' of the flesh of sin with satan—the adversary—at his right hand to resist him. The change of raiment related to the bestowal of Divine nature upon the Lord following his resurrection (Phil. 3: 21)." (Logos, 1956, p. 113)
“In giving himself as a perfect sacrifice — the anti-type of the Passover Lamb — the Lord Jesus Christ was the first one to benefit from his sacrifice, since, after his resurrection, he cast off forever the shackles and proclivities which are inherent in Adamic nature: Hebrews 5:1-2; 9:12 (Lit., "he found for himself eternal redemption" — third person, masc, middle voice); 9:22; 13:20.” (The First Principles of the One True Faith, p. 73; Published by Logos publications)
"'Take away the filthy garments . . . I have caused thine iniquity to pass from thee'—These statements in juxtaposition show that by 'filthy garments' is meant applied to the Lord Jesus could only relate to the nature he had, which is identical with that possessed by all mankind, for he was sinless. Thus the Psalmist, speaking prophetically for Christ, declared: 'I kept myself from my iniquity' (Ps. 18: 23. See also Heb. 4: 15). He never gave way to the desires of the flesh, but always subordinated his will to that of the Father. Because of this he was given a 'change of raiment,' from sin's flesh to Divine nature. 'I will clothe thee with a change of raiment"—Divine nature, cf. 2 Cor. 5: 4. (Logos, 1956, p. 114)
"Iniquity as applied to the Lord Jesus (and v, 8 shows that the vision has relation to him) can only relate to the nature he had, which is identical with that possessed by all mankind... The priests were washed and ceremoniously cleansed before putting on these garments, and in fulfilment of the type, the Lord became subject to a change from mortality to immortality" (Zechariah Expositor, p. 30)
"To have defiled garments is to be 'in Adam,' and to possess sin nature. Joshua stands in this prophecy as a type of Christ, who came clothed in filthy garments — sin nature — but who was clothed with righteousness. Although sinless, Christ possessed sin nature and had to be clothed upon with a change of raiment, or, as Paul says, with his 'house from heaven' (2 Cor. 5:1-2)." (Logos, 1966, p. 371)
"Purge me with hyssop, i.e. literally, 'thou shalt make a sin offering for me, as in cleansing from the typical leprosy—sin; by which he had become infected on assuming human nature; for God to purge him with hyssop, was to purify his nature from the sin-leprosy, by raising him from the grave to a spiritual body; and thus by the proclamation of his resurrection to notify his cure and acceptance of God to the people.—5:8. Judgment of slaughter, i.e. the violent death to which the Messiah was to be adjudged; to deliver him from this, was to raise him from the tomb. (Robert Roberts, The Christadelphian, 1873, p. 338)
"I think the question was worded in this way, 'Do you believe in mortal resurrection?' Now, here was a case in which a wrong answer might lead to misunderstanding, because the word mortal means destined to die; and there are some who come out of the ground at the resurrection who rise to receive eternal life (John 5:29). We can scarcely, therefore, describe them without qualification by a term which seems to exclude the idea of their future destiny. I did not feel equal to a controversy, and my answer, which was, 'I believe we come out of the ground in the same nature in which we go into the ground,' delivered me. My questioner closed his mouth like a trap, turned on his heel, and walked off. Touching the question of resurrection from the dead, the Scriptures speak only of two natures, i.e., the human and the divine. Paul says, as we have borne the image of the earthy, so shall we bear the image of the heavenly. When does the change take place from the lower to the higher nature? If it be contended that in the case of those who come out of the ground at the resurrection the change is either before they leave the earth or immediately they do leave it, then their resurrection will be different from that of the Lord Jesus Christ. The change in his case took place after he left the tomb." (Henry Sulley, The Christadelphian, 1899)
If the same kind of body did not come forth that was buried, it would not be Resurrection, but only surrection, as in the case of the first man. Jesus "rose AGAIN" (1 Cor. 15:4); his coming forth was therefore resurrection. He rose again the same Jesus that was buried, only that instead of being dead, he was alive again. He was buried under the curse of the law, which "made him a curse for" our benefit (Gal. 3:13): he came forth while that same law was in force and operation. His coming forth upon the arena of his execution did not relieve him from the curse of that law, which sentenced him to continuous and everlasting death; so that, if they could have recaptured him, the Mosaic authorities would doubtless have returned him into death. That law regarded him as dead, and its authorities refused credence to the report, that he had come to life. After he had come forth he saw Mary, a Jewess, who mistook him for the gardener, so like other men did he appear. Having convinced her of her error, he checked the impulse of her affection by saying to her, "Touch me not!" It was defiling for Jews to touch a thing declared to be unclean by the law. Any thing from the grave was enacted to be unclean, in reference to him who should come out of the tomb, until that he should be 'revived" (Rom. 14:9) or "made a quickening spirit" (1 Cor. 15:45). Christ was "the end of the law," the substance or body of the shadow (Rom. 10:4; Col. 2:17); its lines concentred in the things pertaining to his body. The interdict forbidding it to be touched was indicative of its not then having been changed into spirit; and that it was still earthy and inferior to the substance of the Father. He gave the reason why he forbade his body to be touched; "for," he said, "I have not yet ascended to my Father". No one might touch him until that ascent had taken place. It did not occur till after Mary left him; but it had doubtless taken place before his walk with Cleopas and another to Emmaus; for they appear to have travelled very sociably together. The swallowing up of every particle of the earthiness of an earthy body, is an instantaneous operation; the work of "a moment, or the twinkling of an eye" (1 Cor. 15:51,52). It was one of the events that transpired in relation to Jesus on the third day. He "rose and revived" on the third day (Rom. 14:9). He not only rose on the third day, but he revived on the same day. Rising is one thing, reviving is another; and two different words are used by the apostle to express the different ideas." (Eureka, vol 5, p. 236-237)