What kind of body can someone have after dying?

A body after dying?

After dying, the dead ones could be given a particular kind of body. Paul wrote about: "THE DEAD (ones) RAISED" (1 Corinthians 15:35), and he asked: "(with) WHAT (KIND OF) BODY DO-THEY-COME?" (1 Corinthians 15:35). So there are dead ones here which are expected to come with a particular kind of body. 

Paul added that one cannot be given life and a body unless that one dies, as he wrote: "What you-sow IS NOT GIVEN-LIFE UNLESS IT-DIES. And (as to) what you-sow, you-do not sow the body (which) will-come, but (a) bare seed, perhaps (of) wheat or (of) some (of) the rest. And God gives it (a) body just-as He-willed, indeed, (to) each (of) the seeds (its) own body" (1 Corinthians 15:36-38).

What kind of body can someone who died be given?

A kind of body similar in form to the body of Jesus' glory:

Paul wrote: "our place-of-citizenship is in (the) heavens, from where also we-are-eagerly-awaiting (the) Savior, (the) Lord Jesus Christ, Who will(-change-the)-appearance (of) the body (of) our humbleness (so as to be) similar-in-form (to) the body (of) His glory" (Philippians 3:20-21).

Paul mentions that our place of citizenship is "in (the) heavens" and that the body of those who could be citizen there would be "similar-in-form (to) the body (of) His glory" (Philippians 3:21), referring to the body of Jesus' glory. 

John would have seen Jesus after His resurrection. Yet it is written in 1 John: "what we-will-be has not-yet appeared. We-know that if He-appears, we-will-be like Him, because we-will-see Him just-as He-is" (1 John 3:2). John did not know yet when writing 1 John how Jesus would really look like, even though He saw Him after His resurrection. How could that be? 

Jesus actually ascended into heaven after His resurrection, as it is written: "Jesus, after (He) spoke (to) them, was-taken-up into heaven" (Mark 16:19). Paul wrote that this would have been when Jesus "was-taken-up in glory" (1 Timothy 3:16). Could the body of Jesus' glory be referring to the body that Jesus would have after He was taken up in glory?  

Jesus came with the same body at His resurrection:

Jesus rose with the same body that He had before dying. 

Jesus Himself said: "Destroy THIS TEMPLE, and in three days I-will-raise IT” [...]. But that (One) was-speaking about THE TEMPLE (of) HIS BODY. So when He-was-raised from (the) dead (ones), His disciples remembered that He-was-saying this" (John 2:19-22).

After dying, His body was laid in a tomb. Yet after rising, that body was not found there anymore, as it is written: "they-found the stone having-been-rolled-away from the tomb. But having-gone-in, they-did not find THE BODY (of) the Lord Jesus" (Luke 24:2-3). 

Before His resurrection, Jesus' body "was crucified" (John 19:20), and "one (of) the soldiers pierced HIS SIDE (with a spear)" (John 19:34). After His resurrection, the body that Jesus presented to His disciples had the very marks of His crucifixion in His hands as well as the very piercing into His side from the soldier's spear. It is written about the disciple called Thomas: "the (one) said (to) them, “Unless I-see THE MARK (of) THE NAILS in HIS HANDS, and put my finger into the mark (of) the nails, and put my hand into HIS SIDE, I-will by no means believe”. And after eight days, His disciples were again inside, and Thomas (was) with them. Jesus comes — the doors having-been-locked. And He-stood in (their) midst and said, “Peace (to) you”. Then He-says (to) Thomas, “Bring your finger here and see MY HANDS. And bring your hand and put (it) into MY SIDE. And do not be unbelieving, but believing”." (John 20:25-27).

His body of flesh did not see decay, as it is written "concerning the resurrection (of) the Christ — that (His soul) was neither abandoned to Hades, NOR did HIS FLESH see DECAY" (Acts 2:31).

An early Christian author wrote that Jesus came with the same body He had at His resurrection.

Around the 2nd century AD, a Christian author named Irenaeus of Lyons wrote in "On the Resurrection of the Flesh":

(44): "you will also allow that it was in the flesh that Christ was raised from the dead. For the very same body that fell in death, and which lay in the sepulcher, did rise again."

Jesus came with the same body at His resurrection as a sign?

Jesus said that His resurrection would be a sign: "(a) sign will not be-given (to) it, except THE SIGN (of) Jonah the prophet. For just-as Jonah was three days and three nights in the belly (of) the sea-creature, so the Son (of) Man will-be three days and three nights in the heart (of) the earth" (Matthew 12:39-40). Even His enemies remembered that He said: "I-am-arising after three days" (Matthew 27:63).

Why would rising with the same body be important? Because in that way we can be sure that the One who went dead in the tomb is exactly the same as the One who came out of it alive later. 

His resurrection was a sign to believe. After that Jesus appeared to Thomas to show the mark in His hands and His side, it was written 3 verses later: "Then indeed Jesus also did many OTHER SIGNS in-the-presence-of His disciples, which have not been-written in this book. But these (things) have-been-written so-that you-may-believe that Jesus is the Christ" (John 20:30-31).

Now a sign is always pointing to another reality, sometimes a greater reality. 

Just after mentioning the "THE SIGN (of) Jonah" (Matthew 12:39), Jesus mentioned the resurrection from the dead (ones), saying: "the Son (of) Man will-be three days and three nights in the heart (of) the earth. Ninevite men WILL-RISE-UP at the judgment with this generation, and they-will-condemn it" (Matthew 12:40-41).

The body of flesh of Jesus did not see decay, as it is written "concerning the resurrection (of) the Christ, that (His soul) was neither abandoned to Hades, NOR did HIS FLESH see DECAY" (Acts 2:31). This also would have to do with the fulfillment of the prophecy quoted by Peter here from the Psalms. Contrary to that, it is written concerning the resurrection from the dead (ones) that "It-is-sown IN DECAY" (1 Corinthians 15:42).

The days of Jesus in His flesh were to come to an end?

When Jesus was on the earth, He was described as having "the body (of) HIS FLESH" (Colossians 1:22).

After the ascension of Jesus to heaven, the author of Hebrews wrote about things that Jesus did "in the days (of) HIS FLESH" (Hebrews 5:7), saying: "in the days (of) HIS FLESH having-offered both petitions and supplications with (a) strong outcry and tears to the (One) being-able to-save Him from death, and having-been-heard because-of (His) reverence, although being (a) Son, learned obedience from (the things) which He-suffered" (Hebrews 5:7-8). Could this expression mean that Jesus would not be "in the days (of) HIS FLESH" (Hebrews 5:7) anymore at the time this was written?

An early Christian author wrote that after ascending into heaven Jesus was not to be understood as being anymore in the circumscribed body which He occupied on earth.

Around the 2nd century AD, a Christian author named Origen wrote in "On The First Principles":

(Book II:11:6): "following Him who has passed into the heavens, Jesus the Son of God, who said, I will that where I am, these may be also. [...] NOR ARE WE ANY LONGER TO UNDERSTAND HIM AS EXISTING in those narrow limits in which He was once confined for our sakes, i.e., not IN THAT CIRCUMSCRIBED BODY WHICH HE OCCUPIED ON EARTH, when dwelling among men"

The body of His glory at His ascension?

It is written after the ascension of Jesus about "the body (of) His GLORY" (Philippians 3:21). 

When Jesus ascended into heaven, He "was-taken-up in GLORY" (1 Timothy 3:16). 

It is possible that when Jesus was taken up in glory, "the body (of) His flesh" (Colossians 1:22) changed in form and He appeared with "the body (of) His GLORY" (Philippians 3:21). 

This may be hinted at when Jesus "ASCENDED on the MOUNTAIN" (Luke 9:28), or in the parallel account in Matthew "on (a) HIGH MOUNTAIN" (Matthew 17:1), and "He(-changed-in)-FORM" (Matthew 17:2) as He "appeared IN GLORY" (Luke 9:31). As a result, it is written that "His FACE SHINED LIKE THE SUN, and His garments became white as the light" (Matthew 17:2). 

That language is similar to when Jesus "ASCENDED to on-HIGH" (Ephesians 4:8) as He "was-taken-up in GLORY" (1 Timothy 3:16). As a result, John gave a description of Jesus after His ascension into heaven, as he wrote in Revelation: "(I saw One) resembling (a) son (of) man having-been-dressed-in (a robe) reaching-to-the-feet" (Revelation 1:13) and "His FACE (was) LIKE THE SUN SHINES in its power" (Revelation 1:16). This was a vision of Jesus as that One said to John: "I-became dead, and behold, I-am living" (Revelation 1:17), echoing how Jesus Himself earlier on earth died and rose from the dead to be living. When talking about the body that one can have after dying, Paul mentioned the GLORY of the SUN, as he wrote: "(there are) HEAVENLY BODIES and earthly bodies. But the glory (of) the HEAVENLY (is) one (kind), and the (glory of) the earthly (is) different. (There is) one GLORY (of the) SUN" (1 Corinthians 15:40-41). The change in form of the body of Jesus after going up on the high mountain could have hinted to that.

In the Bible, HIGH MOUNTAINS can represent a point of conjunction between heaven and earth. For example Moses received a copy of heavenly things after having gone up on a mountain, as it is written about "(a) copy and (a) shadow (of) the HEAVENLY (things), JUST-AS MOSES has-been-warned, being-about to-complete the tabernacle: for “See”, He-says, “(that) you-make everything according-to the pattern HAVING-BEEN-SHOWN (to) you ON THE MOUNTAIN”" (Hebrews 8:5).

Early Christian writings indicates that the body of Jesus was glorified when He came up on the mountain (comparing it to how the bodies of saints can get glorified):

Around the 4th century AD, a Christian author named Hilary of Poitiers wrote in "On the Trinity":

(Book XI, 38): "we see ourselves, in consequence, CONFORMED TO THE GLORY OF HIS BODY in the Kingdom of the Father, shining as with the splendour of the sun, the splendour in which He showed the fashion of His Kingdom to the Apostles, WHEN HE WAS TRANSFIGURED ON THE MOUNTAIN."

Around the 4th century AD, a Christian writing named Pseudo-Macarius indicated in "Spiritual Homilies":

(15): "As THE BODY OF THE LORD WAS GLORIFIED WHEN HE CLIMBED THE MOUNT and was transfigured into the divine glory and into infinite light, SO ALSO THE BODIES OF THE SAINTS ARE GLORIFIED and shine like lightning.""

Was Jesus expected to come back after His ascension with the same body he left earth with?

It is written after that Jesus ascended bodily into heaven: "This Jesus having-been-taken-up from you into heaven will-come IN-THIS-MANNER, the (same) WAY you-saw Him going into heaven" (Acts 1:11). 

It was not said about Jesus that He would come in the same body, but that He would come in the same manner, as it is written that He would come "IN-THIS-MANNER, the (same) WAY you-saw Him going into heaven" (Acts 1:11). How did Jesus go into heaven? In a cloud, as it is written: "(while) they (were) looking He-was-lifted-up. And (A) CLOUD received Him from their eyes" (Acts 1:9). 

The same author who is traditionally believed to have written Acts is also traditionally believed to have written Luke. It is written in Luke 21: "they-will-see the Son (of) Man coming in (A) CLOUD" (Luke 21:27). 

Luke 21 contains several similarities with Acts 1.

For more similarities between Luke 21/Matthew 24 & Acts 1:
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Jesus said that He would come "in HIS GLORY", saying: "whoever (is) ashamed-of Me and My words, the Son (of) Man will-be-ashamed-of this (one) when He-comes in HIS GLORY" (Luke 9:26). Paul used similar words after the ascension of Jesus to describe the body of Jesus, writing about "the body (of) HIS GLORY" (Philippians 3:21).

"Jesus takes-along PETER and James and John his brother, and BRINGS THEM UP on (a) HIGH MOUNTAIN" (Matthew 17:1), and there Jesus "(changed-in)-FORM" (Matthew 17:2) and as a result "His FACE SHINED LIKE THE SUN, and His garments became white as the light" (Matthew 17:2). In the parallel account in Luke, it is also written about "having-appeared IN GLORY" (Luke 9:31), even there being "(A) CLOUD" (Luke 9:34). 

"PETER" (Matthew 17:4) was present when this event happened. The same "PETER" (2 Peter 1:1) wrote later in the 1st century about this event, indicating that he was "BEING WITH HIM ON THE HOLY MOUNTAIN" (2 Peter 1:18) and calling that event "the power and COMING (of) our Lord Jesus Christ" (2 Peter 1:16). The Greek word for "COMING" [parousia 3952 in Greek, noun] used in 2 Peter 1:16 may also be translated as "presence", which is why it can also describe what happened on the mountain. 

The same term used by Peter for "COMING" [parousia 3952 in Greek] was actually used again two chapters later to refer to the promise of the COMING of Jesus that Peter was still waiting for, as he wrote about "the promise (of) His COMING [parousia 3952 in Greek]" (2 Peter 3:4). By using the same word to describe both, Peter may have hinted that the appearance of the body of Jesus at His promised COMING may be "the body (of) HIS GLORY" (Philippians 3:21) that He would have after He "was-taken-up in GLORY" (1 Timothy 3:16).

When talking about the body that one can have after dying, Paul mentioned the glory of the SUN, writing: "(there are) HEAVENLY BODIES and earthly bodies. But the glory (of) the HEAVENLY (is) one (kind), and the (glory of) the earthly (is) different. (There is) one glory (of the) SUN" (1 Corinthians 15:40-41). The change in form of the body of Jesus after going up on the high mountain could have hinted to that. 

Link between the form of God & the body of His glory?

There might be a link between the "FORM (of) God" (Philippians 2:6) that Jesus had and "the body (of) His GLORY" (Philippians 3:21).

John 6 & 17:

Jesus would have been in heaven formerly, before coming on earth, as may be implied in the following verse: "(what) if you-see the Son (of) Man ascending where He-was FORMERLY?" (John 6:62). 

Near the time of the end of His earthly ministry, Jesus prayed: "Father, You GLORIFY ME with Yourself (WITH) THE GLORY which I-was-having with You before the world was" (John 17:5). 

This is hinting at the fact that Jesus had a GLORY FORMELY being coming on earth, which He would have again.  

Philippians 2 & 3:

Jesus would have been in the "FORM (of) God" formely before coming on earth to then be found in appearance as a man, as it is written: "Christ Jesus, Who, (while) BEING IN (the) FORM (of) GOD, did not regard the being equal (with) God (a) thing-to-be-seized, BUT EMPTIED Himself, having-taken (the) FORM (of a) slave, having-come in (the) likeness (of) humans. And having-been-found (as) a man (in) appearance" (Philippians 2:5-7). 

Here Jesus would have been in "(the) FORM (of) GOD" (Philippians 2:6) formely in heaven, but then "EMPTIED Himself, having-taken (the) FORM (of a) slave, having-come in (the) likeness (of) humans" (Philippians 2:7) to come on earth.

Jesus would have "EMPTIED Himself" (Philippians 2:7) of His GLORY specifically. 

How could one know that Jesus would have "EMPTIED Himself" (Philippians 2:7) of His "GLORY" specifically? Paul mentioned 4 verses earlier to not do anything "based-on EMPTY-GLORY" (Philippians 2:3). The Greek noun for "EMPTY-GLORY" [kenodoxia 2754 in Greek] used in Philippians 2:3 comes from the Greek adjective for "empty-glory" [kenodoxos 2755 in Greek] which comes from the Greek words "EMPTY" [kenos 2756 in Greek] and "GLORY" [doxa 1391 in Greek]. Contrary to doing things based on "EMPTY-GLORY" (Philippians 2:3), the Philippians had to instead "Be-thinking this in you, which also (was) in Christ Jesus" (Philippians 2:5) who "EMPTIED Himself" (Philippians 2:7)… of His GLORY.

1 chapter later in Philippians, Paul described after the ascension into heaven of Jesus His body as "the body (of) His GLORY" (Philippians 3:21). 

Matthew 17 & Luke 9:

The link between the FORM of God and the body of His GLORY may also be hinted when Jesus "ascended on the mountain" (Luke 9:28), or in the parallel account in Matthew "on (a) high mountain" (Matthew 17:1), and "He(-changed-in)-FORM" (Matthew 17:2) as He "appeared in GLORY" (Luke 9:31). 

The Greek word for "He(-changed-in)-FORM" [metamorphoó 3339 in Greek, verb] in Matthew 17:2 comes ultimately from the same Greek word as "FORM" [morphé 3444 in Greek, noun] used in Philippians 2 to describe how "Jesus" (Philippians 2:5) was "in (the) FORM [morphē 3444 in Greek] (of) God" (Philippians 2:6). And this as He "appeared in GLORY" (Luke 9:31). 

Our body to be similar in form to the body of His glory?

Paul used similar language in Philippians chapters 2 and 3, seemingly comparing how the appearance of Jesus could be compared to ours.

Paul wrote in Philippians 2 that when Jesus was in the heavens, He was in "(the) FORM (of) God" (Philippians 2:6). Paul then described that Jesus "emptied Himself" (Philippians 2:7) of His GLORY, and came on the earth in the flesh to be found "(as) a man (in) APPEAREANCE, HE-HUMBLED Himself" (Philippians 2:7-8). 

Paul wrote in Philippians 3 conversely that Jesus "will(-change-the)-APPEARANCE (of) the body (of) our HUMBLENESS" (Philippians 3:21) that we have on the earth in the flesh, to later be "similar-in-FORM (to) the body (of) His GLORY" (Philippians 3:21) as "our place-of-citizenship is in (the) heavens" (Philippians 3:20). 

This could suggest that our body of flesh on the earth will later have a change in appearance when being in glory in the heavens so as to be similar in form to the form of God, the body of the glory of Jesus which Jesus has in the heavens.

The Greek words used in Philippians chapters 2 and 3 can be linked:

Paul wrote that Jesus "will(-change-the)-APPEARANCE (of) the body (of) our humbleness" (Philippians 3:21). The Greek word for "to(-change-the)-APPEARANCE" [metaschématizó 3345 in Greek, verb] comes in part from the Greek word for "APPEARANCE" [schéma 4976 in Greek, noun] which Paul only used 1 other time in Philippians: only 1 chapter earlier when he wrote about "Jesus" (Philippians 2:5) "having-been-found (as) a man (in) APPEARANCE [schēmati 4976 in Greek, noun]" (Philippians 2:7). 

Paul wrote that Jesus "will(-change-the)-appearance (of) the body (of) our HUMBLENESS" (Philippians 3:21). The Greek word for "HUMBLENESS" [tapeinósis 5014 in Greek, noun] comes from the Greek word for "TO-HUMBLE" [tapeinoó 5013 in Greek, verb] which Paul only used 1 other time before that in Philippians: only 1 chapter earlier when he wrote about "Jesus" (Philippians 2:5) "having-been-found (as) a man (in) appearance, HE-HUMBLED [etapeinōsen 5013 in Greek] Himself" (Philippians 2:7-8).

Paul wrote about being "SIMILAR-IN-FORM (to) the body (of) His glory" (Philippians 3:21). The Greek word for "SIMILAR-IN-FORM" [summorphos 4832 in Greek] comes in part from the Greek word for "FORM" [morphé 3444 in Greek, noun] which Paul only used in Philippians 1 chapter earlier. 1 chapter earlier, Paul wrote that before coming "in (the) likeness (of) humans" (Philippians 2:7), "Jesus" (Philippians 2:5) was "in (the) FORM [morphē 3444 in Greek, noun] (of) God" (Philippians 2:6).

Early Christian authors on man being able to later take on the form of God?

Early Christian authors may have written things similar to the idea that one can later take on the form of God. 

Around the 2nd century AD, a Christian author named Irenaeus wrote in "Against Heresies":

(Book 4, chapter 38): "Do we cast blame on him [God] because we were not made gods from the beginning, but were at first created merely as men, and then later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination or stinginess, he declares, “I have said, Ye are gods; and all of you are sons of the Most High.” … For it was necessary at first that nature be exhibited, then after that what was mortal would be conquered and swallowed up in immortality.”"

(Book 5, preface): "the Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself"

Around the 4th century AD, a Christian author named Athanasius wrote in "On the Incarnation of the Word":

(54): "For He was made man that we might be made god [or: deified]; and He manifested Himself by a body that we might receive the idea of the unseen Father; and He endured the insolence of men that we might inherit immortality."

Here the comments about Jesus who did "become what we are, that He might bring us to be even what He is Himself" and that "He was made man that we might be made god [or: deified]" may be consistent with the passages found in Philippians 2 and 3, in the sense that Jesus was in the form of God, and was made man, so that later we might be made to take on the form of God, so as to be described as "deified" in that sense, having taken the form of God. This would not make one to become greater than God, as it is for example written that "the LORD (is) a great God and a great King OVER all the gods" (Psalms 95:3).

Around the 4th century AD, a Christian author named Hilary of Poitiers wrote in "On the Trinity":

(Book XI, 43): "He Who is God became man, HE IS NOT POWERLESS TO MAKE HIMSELF AGAIN ENTIRELY GOD, for without doubt HE WILL TRANSFORM US ALSO into that which as yet we are not. The final sequel of man's life and death is the resurrection: the assured reward of our warfare is immortality and incorruption."

Jesus appeared with a lot of light after His ascension:

There might be glimpses about how the body of Jesus may have looked like after being taken up into heaven. Jesus appeared to Paul after He was taken up in glory. Paul for example described this by saying that "I-saw (a) light from-heaven beyond the brightness (of) the sun, having-shined-around me and the (ones) going with me" (Acts 26:13). 

Paul wrote in the context of the kind of body that the dead ones could have that we may bear the image of the Lord from heaven: "The first man (was) from earth, made-of-dust. The second Man (is) the Lord from heaven. Such-as (was) the (one) made-of-dust — such (ones) also (are) the (ones) made-of-dust. And such-as (is) the heavenly (One) — such (ones) also (are) the heavenly (ones). And just-as we-bore the image (of) the (one) made-of-dust, we-may also bear the image (of) the heavenly (One)" (1 Corinthians 15:47-49).

A kind of body with light?

Daniel wrote about the resurrection and mentioned that some will shine like the lights of heaven: "many of the ones sleeping in the broad (ground) of the earth will rise: (some) to everlasting life, but (some) to reproach, and to dispersion and everlasting shame. And the ones understanding WILL-SHINE as (the) LIGHTS of heaven" (Daniel 12:2-3). 

Jesus said that at the conclusion of the age the Son of Man will send His angels and they will gather many people and "Then the righteous (ones) WILL-SHINE-FORTH like the SUN in the kingdom (of) their Father" (Matthew 13:43). The "kingdom (of) their Father" (Matthew 13:43) would be in the heavens, where the Father would be. 

When discussing the kind of body with which the dead (ones) can come, Paul mentioned heavenly bodies and the glory of the sun among other heavenly bodies that produce light: "(there are) heavenly bodies and earthly bodies. But the glory (of) the heavenly (is) one (kind), and the (glory of) the earthly (is) different. (There is) one GLORY (of the) SUN and another GLORY (of the) MOON, and another GLORY (of the) STARS. For star differs (from) star in glory" (1 Corinthians 15:40-41). 

Ancient Jewish writing:

In an ancient Jewish writing called "1 Enoch" dating before Christ, it is written: "Be hopeful, because formerly you have pined away through evil and toil. But now you WILL SHINE as the LIGHTS of heaven, and you shall be seen; and the portals of heaven shall be opened for you" (1 Enoch 104:2-3).

Around the 3rd century AD, a Christian author named Hippolytus of Rome wrote in "Commentary on Daniel" (commenting on Daniel 12:2-3):

(4:56.2): "Some WILL RISE “to the resurrection of life,” receiving pure, transparent and RADIANT BODIES “like the brilliance of the firmament.”"

Around the 4th century AD, a Christian author named Cyril of Jerusalem wrote in "Catechetical Lecture":

(18:18-19): "“Then shall the just,” it is said, “shine forth like the sun and the moon and like the splendor of the firmament.” God, foreknowing human unbelief, has given to the smallest worms TO EMIT FROM THEIR BODIES BEAMS OF LIGHT in the summer, that natural fluorescence might be a parable of what we expect [...] He who makes the worm shine luminously will much more illumine the just person. Therefore we SHALL RISE again, all with eternal BODIES"

Around the 4th century AD, a Christian writing named Pseudo-Macarius indicated in "Spiritual Homilies":

(15): "As the body of the Lord was glorified when he climbed the mount and was transfigured into the divine glory and into infinite light, so also THE BODIES OF THE SAINTS ARE GLORIFIED AND SHINE like lightning.""

A kind of body with similar characteristics as angels in heaven? 

Jesus said: "when they-rise-up from (the) dead (ones), they neither marry nor are-they-given-in-marriage, but they-are LIKE ANGELS in the heavens" (Mark 12:25). Jesus may have primarily meant that the dead ones would not marry (like the angels) after they rise up, but could it be that there would be a hint that they could also be "like angels in the heavens" (Mark 12:25) in another sense? 

In the parallel account found in Luke 20, Jesus added yet another sense: "the (ones) having-been-considered-worthy to-obtain that age and the resurrection from (the) dead (ones) neither marry, nor are they given-in-marriage. For they-are not even still able to-die, for they-are ANGEL-LIKE" (Luke 20:35-36). 

So in Luke 20 along with not marrying or being given in marriage, Jesus also added that they are angel-like because they are also not able to die. Could this imply that in more than one sense one can become like the angels in the heavens?

Ancient Jewish writings:

In an ancient Jewish writing called "1 Enoch" dating before Christ, it is written: "In those days the mountains shall skip like rams, and the hills shall leap like young sheep satiated with milk; and all the righteous SHALL BECOME LIKE ANGELS in heaven" (1 Enoch 50:4). 

In an ancient Jewish writing called "2 Baruch", it is written: "For in the heights of that world shall they dwell, And they SHALL BE MADE LIKE UNTO THE ANGELS" (2 Baruch 51:10). 

Characteristics of angels:

When an angel of the Lord stands near, it is described that the glory of the Lord can shine: "(an) ANGEL (of the) Lord stood-near them, and (the) GLORY (of the) Lord SHINED-AROUND them" (Luke 2:9). Light can shine when an angel stands near: "(an) ANGEL (of the) Lord stood-near, and LIGHT SHINED in the cell" (Acts 12:7). 

It was recorded about Steven that before his death "his face (was) LIKE (a) face (of an) ANGEL" (Acts 6:15), and then just before his death Steven saw the heavens opened to him, as he said: "I-see the heavens opened, and the Son (of) Man standing on (the) right (side of) God!" (Acts 7:56). Steven then committed his spirit to Jesus as "they-were-stoning Stephen (while he was) calling-upon (Jesus) and saying, “Lord Jesus, receive my spirit”." (Acts 7:59). The face of Stephen was like the face of an angel just before his death, when the heavens were being opened to him. 

Could angels from heaven be said to have a body of some kind? 

In the wilderness, the people ate a food that came from heaven, as it is written: "He commanded (the) clouds from above, and opened (the) doors of heaven, and rained upon them manna to eat, and gave to them (the) bread of heaven" (Psalms 78:23-24). This food from heaven was said to be the food of angels specifically, as it is then written in the next verse: "Humanity ate (THE) BREAD OF ANGELS" (Psalms 78:25). If angels are said to eat bread from heaven above, could it be said that angels in the heavens have some kind of body when being in heaven?

Around AD 66, around the start of the Jewish-Roman War that led to the destruction of the temple in Jerusalem, armies were seen in clouds.

The 1st century historian Josephus wrote in "The Wars of the Jews":

(6.5.3): "[o]n the twenty-first day of the month of Artemisius [Iyyar], a certain prodigious and incredible phenomenon appeared; I suppose the account of it would seem to be a fable, were it not related by those that saw it, and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sunsetting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities."

These armies could be understood as armies of angels in the sky. These armies were said by Josephus to be seen "in their armor", which could imply a body to have the armor around. 

For more information on why these armies could be armies of angels:

Matthew 24:30 - Coming on the clouds with angels (1st century historical fulfillment?):
Click here

A kind of body capable of inhabiting the heavens?

When talking about the body that one can have after dying, Paul mentioned that "(there are) HEAVENLY BODIES" (1 Corinthians 15:40). These BODIES may be linked to HEAVEN as they are "HEAVENLY" (1 Corinthians 15:40). It may be suggested here that the body that one can have after dying may also be capable of inhabiting the heavens. 

Early Christians mentioned that the body that one can have after dying would be capable of inhabiting the heavens. 

Around the 3th century AD, a Christian author named Origen wrote in "On First Principles":

(10.3): "To those who will deserve to obtain an inheritance IN THE KINGDOM OF HEAVEN, that germ of the body’s restoration [...] It restores A BODY CAPABLE OF INHABITING THE HEAVENS"

Around the 4th century AD, a Christian author named Cyril of Jerusalem wrote in "Catechetical Lecture":

(18:18-19): "A just person will receive A HEAVENLY BODY, TO DWELL WORTHILY WITH THE ANGELS"

A kind of body not being able to die?

Jesus said: "do not be-fearing (anything) from the (ones) KILLING THE BODY but not being-able to-kill the soul" (Matthew 10:28). The body one has one earth can be killed, but the soul may not be killed along with it. This soul can then receive a new body that is not able to die. 

Jesus said that "the (ones) having-been-considered-worthy to-obtain that age and the resurrection from (the) dead (ones) neither marry, nor are they given-in-marriage. For THEY-ARE NOT EVEN STILL ABLE TO-DIE" (Luke 20:35-36). 

When discussing the kind of body with which the dead (ones) can come, Paul wrote: "this dying (body must) put-on DEATHLESSNESS" (1 Corinthians 15:53). The Greek word for "DEATHLESSNESS" [athanasia 110 in Greek, noun] used in 1 Corinthians 15:53 is composed as the opposite of the Greek word for "death" (thanatos 2288 in Greek, noun).

Ancient Jewish writing:

In an ancient Jewish writing called "1 Enoch" dating before Christ, it is written: "the righteous and chosen WILL HAVE RISEN FROM THE EARTH, and will have ceased to cast down their faces, and WILL HAVE PUT ON THE GARMENT OF LIFE. And this will be A GARMENT OF LIFE from the Lord of Spirits; AND YOUR GARMENTS WILL NOT WEAR OUT, and your glory will not fail, in front of the Lord of Spirits" (1 Enoch 62:15-16 - Ethiopic).

Around the 4th century AD, a Christian author named Cyril of Jerusalem wrote in "Catechetical Lecture":

(18:18-19): "Therefore we SHALL RISE again, all with ETERNAL BODIES"

Can the dead ones come with different bodies of different glories?

Paul wrote in the PLURAL about "The DEAD (ONES) raised" (1 Corinthians 15:35), and he asked: "(with) what (kind of) body DO-THEY-COME?" (1 Corinthians 15:35). 

Paul wrote that "you-do not sow the body (which) will-come, but (a) bare seed, perhaps (of) WHEAT OR (OF) SOME (OF) THE REST" (1 Corinthians 15:37). Here Paul indicated that there can be a seed sowed into the ground that can be DIFFERENT. 

Paul added that DEPENDING on the seed, "God gives it (a) body just-as He-willed, indeed, (TO) EACH (OF) THE SEEDS (ITS) OWN BODY" (1 Corinthians 15:38). 

This is why it continues indicating in the PLURAL that "(there are) heavenly BODIES" (1 Corinthians 15:40). 

He further explained how these bodies can DIFFER, indicating that "(There is) ONE GLORY (of the) sun, and ANOTHER GLORY (of the) moon, and ANOTHER GLORY (of the) stars. For star DIFFERS (from) star in glory. SO ALSO (IS) the resurrection (of) the DEAD (ONES)" (1 Corinthians 15:42). 

There might be a hierarchy among these DIFFERENCES: from the glory of the SUN, to the MOON, to STARS, to differences BETWEEN STARS. Based on this it would make sense how Jesus Himself can be described with the highest glory, that of the SUN, as it is written about His appearence after He ascended that "His FACE (was) LIKE THE SUN SHINES in its power" (Revelation 1:16). Only 4 verses later it is also written that the "STARS are angels" (Revelation 1:20), angels being lower than the exalted Jesus.

DIFFERENCES in glory may also have been implied in Daniel, as it is written in Daniel 12 that "many of the sleeping ones in the dust will rise" (Daniel 12:2), "And those who act wisely shall SHINE AS THE SHINING OF THE EXPANSE, AND those turning many to righteousness AS THE STARS forever and ever" (Daniel 12:3 (Masoretic)). 

Jesus may have hinted at DIFFERENCES of REWARDS (which can literally be translated as something GIVEN in return) in heaven, as He said that "HE-WILL-GIVE-BACK (to) each (one) ACCORDING-TO HIS PRACTICE" (Matthew 16:27). 

This is important because Paul wrote that DEPENDING on the seed, "God GIVES it (a) body just-as He-willed" (1 Corinthians 15:38). 

Jesus illustrated DIFFERENCES in the PRACTICE of people, as for example He talked about "the (one) hearing the word and understanding (it), who indeed is-bearing-fruit and PRODUCING: ONE (A) HUNDRED, and ANOTHER SIXTY, and ANOTHER THIRTY" (Matthew 13:23). 

This may be similar to how Paul wrote that for heavenly bodies "(There is) ONE GLORY (of the) SUN and ANOTHER GLORY (of the) MOON, and ANOTHER GLORY (of the) STARS" (1 Corinthians 15:42). 

Around the 5th century AD, a Christian author named John Crysostom wrote in "Homily on 1 Corinthians":

(41): "For "to each of the seeds," says he, "a body of its own." From hence in what follows, he is introducing also the DIFFERENCE of the resurrection which shall then be. For DO NOT SUPPOSE, because grain is sown and all come up ears of corn, that therefore there is also IN THE RESURRECTION AN EQUALITY OF HONOR. For in the first place, NEITHER IN SEEDS IS THERE ONLY ONE RANK, but SOME ARE MORE VALUABLE, and SOME INFERIOR. Wherefore also he added, "to each seed a body of its own." However, he is not content with this, but seeks another DIFFERENCE greater and more manifest. For that YOU MAY NOT, when hearing, as I said, that all rise again, SUPPOSE THAT ALL ENJOY THE SAME REWARD; he laid before even in the preceding verses the seeds of this thought, saying, "But each in his own order." [...] "There is one glory of the sun, and another glory of the moon." For as in the earthly bodies there is a difference, so also in the heavenly; and that difference no ordinary one, but reaching even to the uttermost: there being not only a DIFFERENCE between sun and moon, and stars, but also between stars and stars. For what though they be all in the heaven? yet SOME have a LARGER, OTHERS a LESS share of GLORY. What do we learn from hence? [...] ALL SHALL NOT ENJOY THE SAME REWARD"

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