And so, says Paul, the end of what God means with us is not stated in all its wonderfulness, when we speak of spirits imbued with His wisdom and surcharged with His light and perfectness, but when we add to that the thought of a fitting organ in which these spirits dwell, whereby they can come into contact with an external universe, incorruptible, and so reach the summit of their destined completeness. 'The house not made with hands,' eternal, the building of God in the Heavens, is the end that God has in view for all His children.
II. So, then, secondly, note the slow process of the Divine Workman.
The Apostle employs here a very emphatic compound term for 'hath wrought.' It conveys not only the idea of operation, but the idea of continuous and somewhat toilsome and effortful work, as if against the resistance of something that did not yield itself naturally to the impulse that He would bestow. Like some sculptor with a hard bit of marble, or some metallurgist who has to work the rough ore till it becomes tractable, so the loving, patient, Divine Artificer is here represented as labouring long and earnestly with a somewhat obstinate material which can and does resist His loving touch, and yet going on with imperturbable and patient hope, by manifold touches, here a little and there a little, all through life preparing a man for His purpose. The great Artificer toils at His task, 'rising early' and working long, and not discouraged when He comes upon a black vein in the white marble, nor when the hard stone turns the edge of His chisels.
Now I would have you notice that there lies in this conception a very important thought, viz. God cannot make you fit for heaven all at a jump, or by a simple act of will. That is not His way of working. He can make a world so, He cannot make a saint so. He can speak and it is done when it is only a universe that has to be brought into being; or He can say, 'Let there be light,' and light springs at His word. But He cannot say, and He does not say, Let there be holiness, and it comes. Not so can God make man meet for the 'inheritance of the saints in light.' And it takes Him all His energies, for all a lifetime, to prepare His child for what He wants to make of him.
There is another thought here, which I can only touch, and that is that God cannot give a man that glorified body of which I have been speaking, unless the man's spirit is Christlike. He cannot raise a bad man at the resurrection with the body of His glory. By the necessities of the case it is confined to the purified, because it corresponds to their inward spiritual being. It is only a perfect spirit that can dwell in a perfect body. You could not put a bad man, Godless and Christless, into the body which will be fit for them whom Christ has changed first of all in heart and spirit into His own likeness. He would be like those hermit crabs that you see on the beach who run into any kind of a shell, whether it fits them or not, in order to get a house.
There are two principles at work in the resurrection of the dead. The glorified body is not the physical outcome of the material body here, but is the issue and manifestation, in visible form, of the perfect and Christlike spirit. Some shall rise to glory and immortality, some to shame and everlasting contempt. If we are to stand at the last with the body of our humiliation changed into a body of glory, we must begin by being changed in the spirit of our mind. As the mind is, so will the body be one day. But, passing from such thoughts as these, and remembering that the Apostle here is speaking only about Christian people, and the divine operations upon them, we may still extend the meaning of this significant word 'wrought' somewhat further, and ask you just to consider, and that very briefly, the three-fold processes which, in the divine working, terminate in, and contemplate, this great issue.