What the change is to be of which the Apostle speaks, and how it is to be effected, it is needless to inquire particularly. It may be more profitable to notice some lessons which it suggests.
I. By an irresistible argument, a fortioriit bars the door against whatever is unholy, impure, sensual, or vile. If even physical corruptibility is inadmissible there, what shall we say of moral defilement? Is the body better than the spirit? If we cannot pass into these realms of light and glory with a body corruptible and mortal, how can we reach them with mind, heart, and soul polluted and unclean?
II. How high and holy is that fellowship with Christ into which we are brought as members of His body, of His flesh, and of His bones! He took our natural body, corruptible and mortal, that we might take His spiritual body, incorruptible, immortal. In respect of our corporeal as well as our spiritual nature, we are married, we are united to Christ.
III. What a motive have we in this to be spiritually-minded and heavenly-minded; and to be so more and more as our union to Christ grows closer and the time of our being glorified with Him draws nearer. Surely the things which should chiefly engage my mind and interest my heart, in the view of what I am then to be and where I am to be, are the pursuits for which my risen body in that heavenly world will be adapted, rather than those for which my natural body here on earth is fitted! Surely I may be expected to give myself to the acquiring of those tastes and habits that will be found to be congenial when I am raised in Christ incorruptible in body as well as in spirit, to be with Him in glory for ever!
IV. Finally, what a reason is there, in this high hope, for patient waiting all the days of our appointed time, till our change come! "This corruptible must put on incorruption, and this mortal must put on immortality."
R. S. Candlish, Life in a Risen Saviour,p. 229.