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.
Similarly the redeemed body will be a more perfect instrument for communication with the external universe. We know that the present body conditions our knowledge, and that our senses do not take cognisance of all the qualities of material things. Microscopes and telescopes have enlarged our field of vision, and have brought the infinitely small and the infinitely distant within our range. Our ear hears vibrations at a certain rate per second, and no doubt if it were more delicately organised we could hear sounds where now is silence. Sometimes the creatures whom we call 'inferior' seem to have senses that apprehend much of which we are not aware. Balaam's ass saw the obstructing angel before Balaam did. Nor is there any reason to suppose that all the powers of the mind find tools to work with in the body. It is possible that that body which is the fit instrument of the spirit may become its means of knowing more deeply, thinking more wisely, understanding more swiftly, comprehending more widely, remembering more firmly and judging more soundly. It is possible that the contrast between then and now may be like the contrast between telegraph and slow messenger in regard to the rapidity, between photograph and poor daub in regard to the truthfulness, between a full-orbed circle and a fragmentary arc in regard to the completeness of the messages which the body brings to the indwelling self.
But, once more, the body unredeemed has appetites and desires which may lead to their own satisfaction, which do lead to sordid cares and weary toil. 'The flesh lusts against the spirit and the spirit against the flesh.' The redeemed body will have in it nothing to tempt and nothing to clog, but will be a helper to the spirit and a source of strength. Glorious work of God as the body is, it has its weaknesses, its limitations, and its tendencies to evil. We must not be tempted into brooding over unanswered questions as to 'How do the dead rise, and with what body do they come?' But we can lift our eyes to the mountain-top where Jesus went up to pray. 'And as He prayed the fashion of His countenance was altered, and His raiment became white and dazzling'; and He was capable of entering into the Shekinah cloud and holding fellowship therein with the Father, who attested His Sonship and bade us listen to His voice. And we can look to Olivet and follow the ascending Jesus as He lets His benediction drop on the upturned faces of His friends, until He again passes into the Shekinah cloud, and leaving the world, goes to the Father. And from both His momentary transfiguration and His permanent Ascension we can draw the certain assurance that 'He shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory, according to the working whereby He is able even to subdue all things unto Himself.'