The thought of the future life as a bodily life satisfies the longings of the heart. Much natural shrinking from death comes from unwillingness to part company with an old companion and friend. As Paul puts it in 2nd Corinthians, 'Not for that we would be unclothed, but clothed upon.' All thoughts of the future which do not give prominence to the idea of a bodily life open up but a ghastly and uninviting mode of existence, which cannot but repel those who are accustomed to the fellowship of their bodies, and they feel that they cannot think of themselves as deprived of that which was their servant and instrument, through all the years of their earthly consciousness.
II. 'The body that shall be' is an emancipated body.
The varied gifts of the Spirit bestowed upon the Christian Church served to quicken the hope of the yet greater gifts of that indwelling Spirit which were yet to come. Chief amongst these our text considers the transformation of the earthly into a spiritual body. This transformation our text regards as being the participation by the body in the redemption by which Christ has bought us with the great price of His blood. We have to interpret the language here in the light of the further teaching of Paul in the great Resurrection chapter of 1st Corinthians, which distinctly lays stress, not on the identity of the corporeal frame which is laid in the grave with 'the body of glory,' but upon the entire contrast between the 'natural body,' which is fit organ for the lower nature, and is informed by it, and the 'spiritual body,' which is fit organ for the spirit. We have to interpret 'the resurrection of the body' by the definite apostolic declaration, 'Thou sowest not that body that shall be... but God giveth it a body as it hath pleased Him'; and we have to give full weight to the contrasts which the Apostle draws between the characteristics of that which is 'sown' and of that which is 'raised.' The one is 'sown in corruption and raised in incorruption.' Natural decay is contrasted with immortal youth. The one is 'sown in dishonour,' the other is 'raised in glory.' That contrast is ethical, and refers either to the subordinate position of the body here in relation to the spirit, or to the natural sense of shame, or to the ideas of degradation which are attached to the indulgence of the appetites. The one is 'sown in weakness,' the other is 'raised in power'; the one is 'sown a natural body,' the other is 'raised a spiritual body.' Is not Paul in this whole series of contrasts thinking primarily of the vision which he saw on the road to Damascus when the risen Christ appeared before him? And had not the years which had passed since then taught him to see in the ascended Christ the prophecy and the pattern of what His servants should become? We have further to keep in view Paul's other representation in 2nd Corinthians v., where he strongly puts the contrast between the corporeal environment of earth and 'the body of glory,' which belongs to the future life, in his two images: 'the earthly house of this tabernacle'--a clay hut which lasts but for a time,--and 'the building of God, the house not made with hands and eternal.' The body is an occasion of separation from the Lord.
These considerations may well lead us to, at least, general outlines on which a confident and peaceful hope may fix. For example, they lead us to the thought that that redeemed body is no more subject to decay and death, is no more weighed upon by weakness and weariness, has no work beyond its strength, needs no sustenance by food, and no refreshment of sleep. 'The Lamb which is in the midst of the throne shall feed them,' suggests strength constantly communicated by a direct divine gift. And from all these negative characteristics there follows that there will be in that future bodily life no epochs of age marked by bodily changes. The two young men who were seen sitting in the sepulchre of Jesus had lived before Adam, and would seem as young if we saw them to-day.