2 Corinthians 5:1-8

1. For we know. Here follows an amplification (epexergasia) or embellishment of the foregoing statement. ³ For Paul has it in view, to correct in us impatience, dread, and dislike of the cross, contempt for what is mean, and in fine, pride, and effeminacy; and this can only be accomplished by raising up our minds as high as heaven, through contempt of the world. Now he has recourse to two arguments. On the one hand, he shows the miserable condition of mankind in this life, and on the other hand, the supreme and perfect blessedness, which awaits believers in heaven after death. For what is it that keeps men so firmly bound in a misplaced attachment to this life, but their deceiving themselves with a false imagination -- thinking themselves happy in living here? On the other hand, it is not enough to be aware of the miseries of this life, if we have not at the same time in view the felicity and glory of the future life. This is common to good and bad alike -- that both are desirous to live. This, also, is common to both -- that, when they consider, how many and how great miseries they are here exposed to, (with this difference, however, that unbelievers know of no adversities but those of the body merely, while the pious are more deeply affected ⁴ by spiritual distresses,) they often groan, often deplore their condition, and desire a remedy for their evils. As, however, all naturally view death with horror, unbelievers never willingly quit this life, except when they throw it off in disgust or despair. Believers, on the other hand, depart willingly, because they have a better hope set before them beyond this world. This is the sum of the argument. Let us now examine the words one by one.

We know, says he. This knowledge does not spring from the human intellect, but takes its rise from the revelation of the Holy Spirit. Hence it is peculiar to believers. Even the heathens had some idea of the immortality of the soul, but there was not one of them, that had assurance of it -- not one of them could boast that he spoke of a thing that was known to him. ⁵ Believers alone can affirm this, ⁶ to whom it has been testified of by the word and Spirit of God.

Besides, it is to be observed, that this knowledge is not merely of a general kind, as though believers were merely in a general way persuaded, that the children of God will be in a better condition after death, and had no assurance as to themselves individually, ⁷ for of how very little service this would be for affording a consolation, so difficult of attainment! On the contrary, every one must have a knowledge peculiar to himself, for this, and this only, can animate me to meet death with cheerfulness -- if I am fully persuaded, that I am departing to a better life.

The body, such as we now have it, he calls a house of tabernacle. For as tabernacles ⁸ are constructed, for a temporary purpose, of slight materials, and without any firm foundation, and then shortly afterwards are thrown down, or fall of their own accord, so the mortal body is given to men as a frail hut, ⁹ to be inhabited by them for a few days. The same metaphor is made use of, also, by Peter in his Second Epistle, (2 Peter 1:13, 14,) and by Job, (Job 4:19,) when he calls it a house of clay. He places in contrast with this a building of perpetual duration. It is not certain, whether he means by this term a state of blessed immortality, which awaits believers after death, or the incorruptible and glorious body, such as it will be after the resurrection. In whichever of these senses it is taken, it will not be unsuitable; though I prefer to understand it as meaning, that the blessed condition of the soul after death is the commencement of this building, and the glory of the final resurrection is the consummation of it. ¹⁰ This exposition will correspond better with the Apostle's context. The epithets, which he applies to this building, tend to confirm more fully its perpetuity.

3. Since clothed. He restricts to believers, what he had stated respecting the certainty of a future life, as it is a thing peculiar to them. For the wicked, too, are striped of the body, but as they bring nothing within the view of God, but a disgraceful nakedness, they are, consequently, not clothed with a glorious body. Believers, on the other hand, who appear in the view of God, clothed with Christ, and adorned with His image, receive the glorious robe of immortality. For I am inclined to take this view, rather than that of Chrysostom and others, who think that nothing new is here stated, but that Paul simply repeats here, what he had previously said as to putting on an eternal habitation. The Apostle, therefore, makes mention here of a twofold clothing, with which God invests us -- the righteousness of Christ, and sanctification of the Spirit in this life; and, after death, immortality and glory. The first is the cause of the second, because

This meaning, too, is elicited from the particle also, which is without doubt introduced for the purpose of amplifying -- as if Paul had said, that a new robe will be prepared for believers after death, since they have been clothed in this life also.

4. We groan, being burdened, because we desire not to be unclothed. The wicked, too, groan, because they are not contented with their present condition; but afterwards an opposite disposition prevails, that is, a clinging to life, so that they view death with horror, and do not feel the long continuance of this mortal life to be a burden. The groaning of believers, on the other hand, arises from this -- that they know, that they are here in a state of exile from their native land, and that they know, that they are here shut up in the body as in a prison. Hence they feel this life to be a burden, because in it they cannot enjoy true and perfect blessedness, because they cannot escape from the bondage of sin otherwise than by death, and hence they aspire to be elsewhere.

As, however, it is natural for all animals to desire existence, how can it be, that believers are willing to cease to exist? The Apostle solves this question, when he says, that believers do not desire death for the sake of losing any thing, but as having regard to a better life. At the same time, the words express more than this. For he admits, that we have naturally an aversion to the quitting of this life, considered in itself, as no one willingly allows himself to be striped of his garments. Afterwards, however, he adds, that the natural horror of death is overcome by confidence; ¹¹ as an individual will, without any reluctance, throw away a coarse, dirty, threadbare, and, in one word, tattered garment, with the view of his being arrayed in an elegant, handsome, new, and durable one.

that what is mortal may be destroyed ¹² by life. For as flesh and blood cannot inherit the kingdom of God,
(1 Corinthians 15:50,)

it is necessary, that what is corruptible in our nature should perish, in order that we may be thoroughly renewed, and restored to a state of perfection. On this account, our body is called a prison, in which we are confined.

5. Now he that hath fitted us. This is added in order that we may know, that this disposition is supernatural. For mere natural feeling will not lead us forward to this, for it does not comprehend that hundredfold recompense which springs from the dying of a single grain. (John 12:24.) We must, therefore, be fitted for it by God. The manner of it is at the same time subjoined -- that he confirms us by his Spirit, who is as it were an earnest. At the same time the particle also seems to be added for the sake of amplification. "It is God who forms in us this desire, and, lest our courage should give way or waver, the Holy Spirit is given us as an earnest, because by his testimony he confirms, and ratifies the truth of the promise." For these are two offices of the Holy Spirit -- first, to show to believers what they ought to desire, and secondly, to influence their hearts efficaciously, and remove all their doubt, that they may steadfastly persevere in choosing what is good. There would, however, be nothing unsuitable in extending the word fitted, so as to denote that renovation of life, with which God adorns his people even in this life, for in this way he already separates them from others, and shows that they are, by means of his grace, marked out for a peculiar condition.

6. Therefore we are always confident. That is, as exercising dependence on the earnest of the Spirit; for, otherwise, we always tremble, or, at least, are courageous or alarmed by turns, and do not retain a uniform and even tenor of mind. Hence, that good courage of which Paul speaks has no place in us, unless it is maintained by the Spirit of God. The connecting particle and, which immediately follows, ought to be understood as meaning because, in this way: We are of good courage, Because we know that we are absent, etc. For this knowledge is the cause of our calmness and confidence; for the reason, why unbelievers are constantly in a ferment of anxiety, or obstinately murmur against God, is, that they think they will ere long cease to exist, and they place in this life the highest and uppermost summit of their felicity. ¹³ We, on the other hand, live in the exercise of contentment, ¹⁴ and go forward to death with alacrity, ¹⁵ because a better hope is laid up for us.

We are absent from the Lord. Scripture everywhere proclaims, that God is present with us: Paul here teaches, that we are absent from him. This is seemingly a contradiction; but this difficulty is easily solved, when we take into view the different respects, in which he is said to be present or absent. He is, then, present with all men, inasmuch as he upholds them by his power. He dwells in them, because

He is present with his believing people by the energy of his Spirit; he lives in them, resides in the midst of them, nay more, within them. But in the mean time he is absent from us, inasmuch as he does not present himself to be seen face to face, because we are as yet in a state of exile from his kingdom, and have not as yet attained that blessed immortality, which the angels that are with him enjoy. At the same time, to be absent, in this passage, refers merely to knowledge, as is manifest from the reason that is afterwards added.

7. For we walk by faith. (Eijdov) I have here rendered aspectum, (sight,) because few understood the meaning of the word species, (appearance.) ¹⁶ He states the reason, why it is that we are now absent from the Lord -- because we do not as yet see him face to face. (1 Corinthians 13:12.) The manner of that absence is this -- that God is not openly beheld by us. The reason why he is not seen by us is, that we walk by faith. Now it is on good grounds that faith is opposed to sight, because it, perceives those things that are hid from the view of men -- because it reaches forth to future things, which do not as yet appear. For such is the condition of believers, that they resemble the dead rather than the living -- that they often seem as if they were forsaken by God -- that they always have the elements of death shut up within them. Hence they must necessarily hope against hope. (Romans 4:18.) Now the things that are hoped for are hid, as we read in Romans 8:24, and faith is the

It is not to be wondered, then, if the apostle says, that we have not as yet the privilege of sight, so long as we walk by faith. For we see, indeed, but it is through a glass, darkly; (1 Corinthians 13:12,) that is, in place of the reality we rest upon the word.

8. We are confident, I say. He again repeats, what he had said respecting the confidence of the pious -- that they are so far from breaking down under the severity of the cross, and from being disheartened by afflictions, that they are made thereby more courageous. For the worst of evils is death, yet believers long to attain it, as being the commencement of perfect blessedness. Hence and may be regarded as equivalent to because, ill this way: "Nothing can befall us, that can shake our confidence and courage, since death (which others so much dread) is to us great gain. (Philippians 1:21.) For nothing is better than to quit the body, that we may attain near intercourse with God, and may truly and openly enjoy his presence. Hence by the decay of the body we lose nothing that belongs to us."

Observe here -- what has been once stated already -- that true faith begets not merely a contempt of death, but even a desire for it, ¹⁸ and that it is, accordingly, on the other hand, a. token of unbelief, when dread of death predominates in us above the joy and consolation of hope. Believers, however, desire death -- not as if they would, by an importunate desire, anticipate their Lord's day, for they willingly retain their footing in their earthly station, so long as their Lord may see good, for they would rather live to the glory of Christ than die to themselves, (Romans 14:7,) and for their own advantage ¹⁹ For the desire, of which Paul speaks, springs from faith. Hence it is not at all at variance with the will of God. We may, also, gather from these words of Paul, that souls, when released from the body, live in the presence of God, for if, on being absent from the body, they have God present, ²⁰ they assuredly live with him.

Here it is asked by some -- "How then did it happen that the holy fathers dreaded death so much, as for example David, Hezekiah, and the whole of the Israelitish Church, as appears from Psalm 4, from Isaiah 38:3, and from Psalm 115:17?" I am aware of the answer, that is usually returned -- that the reason, why death was so much dreaded by them was, that the revelation of the future life was as yet obscure, and the consolation, consequently, was but small. Now I acknowledge, that this, in part, accounts for it, but not entirely, for the holy fathers of the ancient Church did not in every case tremble, on being forewarned of their death. Nay more, they embraced death with alacrity, and with joyful hearts. For Abraham departed without regret, full of days. ²¹ (Genesis 25:8.) We do not read that Isaac was reluctant to die. (Genesis 35:29.) Jacob, with his last breath, declares that he is

David himself, too, dies peacefully, without any regrets, (1 Kings 2:10,) and in like manner Hezekiah. As to the circumstance, that David and Hezekiah did, each of them, on one occasion deprecate death with tears, the reason was, that they were punished by the Lord for certain sins, and, in consequence of this, they felt the anger of the Lord in death. Such was the cause of their alarm, and this believers might feel even at this day, under the reign of Christ. The desire, however, of which Paul speaks, is the disposition of a well-regulated mind ²²

¹ "Si toutesfois nons sommes trouuez aussi vestus, et non point nuds, ou, Si toutesfois nous sommes trouuez vestus, ou, Veu qu' aussi nous serons trouuez, etc., ou, Veu que mesmes apres auoir este despouillez, nous ne serons trouuez nuds;" -- "If, nevertheless, we are found also clothed, and not naked -- or, If, nevertheless, we are found clothed -- or, Since we shall also be found, etc., or, Since even after having been stript, we shall not be found naked."

² "Pource que nous desirons, ou, en laquelle nous desirons;" -- "Because we desire, or, in which we desire."

³ "S' ensuit vne declaration de la sentence precedente, plus ample et comme enrichie;" -- "There follows an. explanation of the foregoing statement, more ample, and as it were enriched."

⁴ "Sont touchez plus au vif;" -- "Are more touched to the quick."

⁵ Cicero, who argues at considerable length, and as it might seem most convincingly, for the immortality of the soul, introduces one as complaining that while, on reading the arguments in favor of this tenet, he thought himself convinced, as soon as he laid aside the book and began to reason with himself, his conviction was gone. "I know not," says he, "how it happens, that when I read, I assent, but when I have laid down the book, all that assent vanishes." Hence Seneca, (Ep. 102,)when speaking of the reasonings of the ancient heathen philosophers on this important point, justly observes, that "immortality, however desirable, was rather promised than proved by those great men." -- Ed.

⁶ "Puissent parler ainsi;" -- "Can speak thus" -- that is, with confidence.

⁷ "Et que cependant chacun d'eux ne fust point asseure de sa propre felicit;" -- "And as if each of them were not in the mean time assured as to his own felicity."

⁸ "Tabernacles ou loges;" -- "Tabernacles or huts."

⁹ "Comme vne logette caduque;" -- "As a frail little hut."

¹⁰ "La consommation et accomplissement;" -- "The consummation and accomplishment."

¹¹ "Par la fiance qu'ont les fideles;" -- "By the confidence which believers have."

¹² "Soit englouti par la vie;" -- "May be swallowed up by life."

¹³ See Calvin's observations on the same point, when commenting on 1 Cor. 15:3, pp. 41, 42. -- Ed.

¹⁴ "Nous viuous en paix, prenans tout en gre;" -- "We live in peace, taking everything favourably."

¹⁵ "Ioyeusement;" -- "Joyfully."

¹⁶ "Espece, ainsi qu'on a accoustum(de traduire en Latin ce mot Grec;" -- "Species, as they have been accustomed to render in Latin this Greek word." Those interpreters who have rendered ei]dov species, (appearance,) employ the word species to mean what is seen, as distinguished from what is invisible -- what has a visible form. The term, however, (as Calvin hints,) is ambiguous, being frequently employed to denote appearance, as distinguished from reality. -- Ed.

¹⁷ "Concerning the import of the original term uJpo>stasiv, translated substance, (Hebrews 11:1,) there has been a good deal of discussion, and it has been understood to signify confidence or subsistence. Faith is the confidence of things hoped for; because it assures us, not only that there are such things, but that, through the power and faithfulness of God, we shall enjoy them. It is the subsistence of things hoped for; because it gives them, although future, a present subsistence in the minds of believers, so that they are influenced by them as if they were actually present. Thus the word was understood by some of the Greek commentators, who were the most competent judges of its meaning. 'Since things which we hope for,' says Chrysostom, 'seem not to subsist, faith gives them subsistence, or rather it does not give it, but is itself their substance. Thus the resurrection of the dead is not past, nor does it subsist, but faith gives it subsistence in our souls.' 'Faith,' says another, 'gives subsistence to the resurrection of the dead, and places it before our eyes... The objects of faith are not only future good, but invisible things, both good and evil, which are made known by divine revelation; and of these it is the evidence, e]legcov the demonstration or conviction... Being past, and future, and invisible on account of their distance from us, or the spirituality of their nature, they cannot be discovered by our senses, but the conviction of their reality is as strong in the mind of a believer, as if they were placed before his eyes." -- Dick's Theology, volume 3. -- Ed.

¹⁹ "C'est ... dire pour leur propre proufit et vtilite;" -- "That is to say, for their own profit and advantage."

²⁰ "In this world," says Howe, in a discourse on 2 Corinthians 5:8, "we find ourselves encompassed with objects that are suitable, grateful, and entertaining to our bodily senses, and the several principles, perceptions, and appetites that belong to the bodily life; and these things familiarize and habituate us to this world, and make us, as it were, one with it. There is particularly a bodily people, as is intimated in the text, that we are associated with, by our being in the body. The words ejndhmh~sai and ejkdhmh~sai, in this verse, (and the same are used in 2 Corinthians 5:6 and 9,) signify there is such a people of which we are, and from which we would be disassociated; e]ndhmov is civis, incola, or indigena -- an inhabitant or native among this or that people; an e]kdhmov is peregrinus, one that lives abroad, and is severed from the people he belonged unto. The apostle considers himself, while in the body, as living among such a sort of people as dwell in bodies, a like sort of people to himself, and would be no longer a home -- dweller with them, but travel away from them, to join and be a dweller with another people. For also, on the other hand, he considers, 'with the Lord,' an invisible world where he resides, and an incorporeal people he presides over." -- Howe's Works, (Lond. 1834,) p. 1023. -- Ed.

²¹ "Rassassi de iours, et sans regret;" -- "Satisfied with days and without regret." "In the Hebrew," says Poole in his Annotations, "it is only full or satisfied; but you must understand with days or years, as the phrase is fully expressed in Genesis 35:29; 1 Chronicles 23:1; 1 Chronicles 29:28; Job 42:17; Jeremiah 6:11. When he (Abraham) had lived as long as he desired, being in some sort weary of life, and desirous to be dissolved, or full of all good, as the Chaldee renders it -- satatisfied, as it is said of Naphtali, (Deuteronomy 33:23,) with favor, and full with the blessing of the Lord upon himself and upon his children." -- Ed.

2 Corinthians 5:1-8
1. For we know, that, if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.	1. Scimus enim, quod, si terrenum nostrum domicilium destruatur, aedificationem ex Deo habemus, domum non manufactam, aeternam in coelis.
2. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:	2. Etenim in hoc gemimus, domicilium nostrum quod est e coelo, superinduere desiderantes:
3. If so be that being clothed, we shall not be found naked.	3. Siquidem etiam vestiti, non nudi reperiamur. ¹
4. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.	4. Etenim dum sumus in tabernaculo, gemimus gravati; eo quod non exui volumus, ² sed superindui, ut destruatur, quod mortale est, a vita.
5. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.	5. Qui autem aptavit nos ad hoc ipsum, Deus est: qui etiam dedit nobis arrhabonem Spiritus.
6. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:	6. Confidimus ergo semper, et scimus, quod habitantes in corpore, peregrinamur a Domino.
7. (For we walk by faith, not by sight:)	7. Per fidem enim ambulamus, et non per aspectum.
8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.	8. Confidimus, inquam, et libentius optamus peregrinari a corpore, et habitare apud Dominum.