Verse-by-Verse Bible Commentary
2 Corinthians 5:1

Clarke's Commentary

CHAPTER V.

The apostle's strong hope of eternal glory, and earnest

longings after that state of blessedness, 1-4.

The assurance that he had of it from the Holy Spirit, and his

carefulness to be always found pleasing to the Lord, 5-9.

All must appear before the judgment seat of Christ, 10.

Knowing that this awful event must take place, he laboured to

convince men of the necessity of being prepared to meet the

Lord, being influenced to this work by his love of Christ,

11-13.

Jesus Christ having died for all, is a proof that all were

dead, 14.

Those for whom he died should live to him, 15.

We should know no man after the flesh, 16.

They who are in Christ are new creatures, 17.

The glorious ministry of reconciliation, 18-21.

NOTES ON CHAP. V.

Verse 2 Corinthians 5:1. If our earthly house of this tabernacle — By earthly house, the apostle most evidently means the body in which the soul is represented as dwelling or sojourning for a time, and from which it is to be liberated at death; for as death dissolves the tabernacle, it can then be no habitation for the soul. The apostle also alludes here to the ancient Jewish tabernacle, which, on all removals of the congregation, was dissolved and taken in pieces; and the ark of the covenant, covered with its own curtains, was carried by itself; and when they came to the place of rest, then the dissolved parts of the tabernacle were put together as before. When we consider this simile in connection with the doctrine of the resurrection, which the apostle has treated so much at large in these epistles, and which he keeps constantly in view, then we shall see that he intends to convey the following meaning: that as the tabernacle was taken down in order to be again put together, so the body is to be dissolved, in order to be re-edified; that as the ark of the covenant subsisted by itself, while the tabernacle was down, so can the soul when separated from the body; that as the ark had then its own veil for its covering, Exodus 40:21, so the soul is to have some vehicle in which it shall subsist till it receives its body at the resurrection.

A building of God — Some think this refers to a certain celestial vehicle with which God invests holy souls on their dismissal from the body; others suppose it relates to the resurrection body; and some imagine that it relates merely to the state of blessedness which the saints shall possess in the kingdom of glory. See the following note.

Bridgeway Bible Commentary

Confidence and courage (5:1-10)

Christians receive further encouragement amid daily trials through the knowledge that the present body is only temporary. It is like a tent in which a person lives for a short time, whereas what God has prepared for the future life is a permanent home (5:1). Another illustration likens the present body to clothes that cover a person. Again this is only temporary. One day all that is earthly and temporary will be replaced by that which is spiritual and eternal (2-4). The indwelling Holy Spirit is the guarantee that one day believers will enjoy the fulness of life for which God is at present preparing them (5).
At present believers are physically separated from Christ, but the desire to be with him is a continual source of encouragement. They do not at present see Christ, but live by faith in him (6-8). They are further reminded of the need to live faithfully when they realize that being with Christ will bring not only glory, but also judgment. Their life will be examined and they will receive what Christ considers is due to them, whether for better or for worse (9-10).

Coffman's Commentaries on the Bible

For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens.

This is Paul's declaration of his certainty (not mere belief) of the existence of the soul after death, when clothed with a glorious new body, it shall live in eternal felicity with God. Of course, this should be understood as the distinctive hope of Christians.

We know … "This accent of certainty is found only in the Christian writers." F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, 2 Cor., p. 119. Such confidence did not derive from any human conclusions; but, as Hillyer said, "This was not by human reasoning, but by divine revelation." Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1079.

Earthly house … tabernacle … The word here is actually "tent," which is as good a symbol of that which is transient and temporary as could be imagined. Paul was a tentmaker, and this is exactly the type of metaphor that should have been expected from him; and, added to that was the fact of Israel's having dwelt in tents during the forty years of the wilderness wanderings. No tent could last permanently when exposed to the elements; and the same is true of people's mortal bodies when exposed to the inevitable erosion of time.

A building from God … This does not deny that people's mortal bodies are also, in a sense, "from God"; but it has special reference to that God-created spiritual body which shall replace the decaying bodies of mortal flesh.

A house not made with hands … Paul made tents with his hands; but the glorious resurrection body is far above and beyond anything that human hands might contrive.

Eternal in the heavens … When the soul of a Christian is clothed with that wonderful and glorious spiritual body, decay and death shall be no more; and the soul of the redeemed shall enjoy eternal life.

Regarding the hope of eternal life, it is a fact that the deepest instincts of people's hearts perpetually turn to it. "Man is, by terms of his existence, a being of eternity; and he cannot unmake himself." Liddon, as quoted by John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. "There is a deep and wide testimony in man's nature to the existence of God, and of a future life. It may be pronounced either true or false, but it must be admitted to exist." Ibid. The great affirmation of Christianity is that all of the subliminal longings for immortality in human hearts shall be gloriously realized in Christ Jesus.

Barnes' Notes on the Whole Bible

For we know - We who are engaged in the work of the gospel ministry. Paul is giving a reason why he and his fellow-laborers did not become weary and faint in their work. The reason was, that they knew that even if their body should die, they had an inheritance reserved for them in heaven. The expression “we know” is the language of strong and unwavering assurance. They had no doubt on the subject. And it proves that there may be the assurance of eternal life; or such evidence of acceptance with God as to leave no doubt of a final admission into heaven. This language was often used by the Saviour in reference to the truths which he taught John 3:11; John 4:22; and it is used by the sacred writers in regard to the truths which they recorded, and in regard to their own personal piety; Joh 21:24; 1 John 2:3, 1 John 2:5,1 John 2:18; 1 John 3:2, 1 John 3:14, 1 John 3:19, 1Jo 3:24; 1 John 4:6, 1Jo 4:13; 1 John 5:2, 1Jo 5:15, 1 John 5:19-20.

That if our earthly house - The word “earthly” here (ἐπιγειος epigeios) stands opposed to “heavenly,” or to the house eternal (ἐν τοῖς οὐρανοῖς en tois ouranois) in the heavens.” The word properly means “upon earth, terrestrial, belonging to the earth, or on the earth,” and is applied to bodies 1 Corinthians 15:40; to earthly things John 3:12; to earthly, or worldly wisdom, James 3:15. The word “house” here refers doubtless to the body, as the habitation, or the dwelling-place of the mind or soul. The soul dwells in it as we dwell in a house, or tent.

Of this tabernacle - This word means a booth, or tent - a movable dwelling. The use of the word here is not a mere redundancy, but the idea which Paul designs to convey is, doubtless, that the body - the house of the soul - was not a permanent dwelling-place, but was of the same nature as a booth or tent, that was set up for a temporary purpose, or that was easily taken down in migrating from one place to another. It refers here to the body as the frail and temporary abode of the soul. It is not a permanent dwelling; a fixed habitation, but is liable to be taken down at any moment, and was suited up with that view. Tyndale renders it, “if our earthly mansion wherein we now dwell.” The Syriac renders it, “for we know that if our house on earth, which is our body, were dissolved.” The idea is a beautiful one, that the body is a mere unfixed, movable dwelling. place; liable to be taken down at any moment, and not designed, anymore than a tent is, to be a permanent habitation.

Were dissolved - (καταλυθῇ kataluthē). This word means properly to disunite the parts of anything; and is applied to the act of throwing down, or destroying a building. It is applied here to the body, regarded as a temporary dwelling that might be taken down, and it refers, doubtless, to the dissolution of the body in the grave. The idea is, that if this body should moulder back to dust, and be resolved into its original elements; or if by great zeal and, labor it should be exhausted and worn out. Language like this is used by Eliphaz, the Temanite, in describing the body of man. “How much less in those that dwell in houses of clay,” etc.; Job 4:19; compare 2 Peter 1:13-14.

We have a building of God - Robinson (Lexicon) supposes that it refers to “the future spiritual body as the abode of the soul.” Some have supposed that it refers to some “celestial vehicle” with which God invests the soul during the intermediate state. But the Scripture is silent about any such celestial vehicle. It is not easy to tell what was the precise idea which Paul here designed to convey. Perhaps a few remarks may enable us to arrive at the meaning:

(1) It was not to be temporary; not a tent or tabernacle that could be taken down.

(2) It was to be eternal in the heavens.

(3) It was to be such as to constitute a dwelling; a clothing, or such a protection as should keep the soul from being “naked.”

(4) It was to be such as should constitute “life” in contradistinction from “mortality.” These things will better agree with the supposition of its referring to the future body of the saints than any thing else; and probably the idea of Paul is, that the body there will be incorruptible and immortal. When he says it is a “building of God” (ἐκ Θεοῦ ek Theou), he evidently means that it is made by God; that he is the architect of that future and eternal dwelling. Macknight and some others, however, understood this of the mansions which God has prepared for His people in heaven, and which the Lord Jesus has gone to prepare for them; compare John 14:2. But see the note on 2 Corinthians 5:3.

An house - A dwelling; an abode; that is, according to the interpretation above, a celestial, pure, immortal body; a body that shall have God for its immediate author, and that shall be suited to dwell in heaven forever.

Not made with hands - Not constructed by man; a habitation not like those which are made by human skill, and which are therefore easily taken down or removed, but one that is made by God himself. This does not imply that the “earthly house” which is to be superseded by that in heaven is made with hands, but the idea is, that the earthly dwelling has things about it which resemble that which is made by man, or as if it were made with hands; that is it is temporary, frail, easily taken down or removed. But that which is in heaven is permanent, fixed, eternal, as if made by God.

Eternal in the heavens - Immortal; to live forever. The future body shall never be taken down or dissolved by death. It is eternal, of course, only in respect to the future, and not in respect to the past. And it is not only eternal, but it is to abide forever in the heavens - in the world of glory. It is never to be subjected to a dwelling on the earth; never to be in a world of sin, suffering, and death.

Calvin's Commentary on the Bible

1.For we know. Here follows an amplification (επεξεργασια) or embellishment of the foregoing statement. ⁽⁵⁰⁷⁾ 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 ⁽⁵⁰⁸⁾ 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. ⁽⁵⁰⁹⁾ Believers alone can affirm this, ⁽⁵¹⁰⁾ 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, ⁽⁵¹¹⁾ 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 ⁽⁵¹²⁾ 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, ⁽⁵¹³⁾ 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,) 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. ⁽⁵¹⁴⁾ 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.

(507) “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.”

(508) “Sont touchez plus au vif;” — “Are more touched to the quick.”

(509) 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.

(510) “Puissent parler ainsi;” — “Can speak thus” — that is, with confidence.

(511) “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.”

(512) “Tabernacles ou loges;” — “Tabernacles or huts.”

(513) “Comme vne logette caduque;” — “As a frail little hut.”

(514) “La consommation et accomplissement;” — “The consummation and accomplishment.”

Smith's Bible Commentary

This time, let's turn in our Bibles to II Corinthians, chapter five.

Paul talked about how he was constantly facing death for the cause of Jesus Christ. But though he was constantly facing death, various perils, it didn't really trouble him, for he had a correct understanding of death. And I think that this is something that we as Christians need to have: a correct understanding of what death is for the child of God.

And it is because we often do not have a correct understanding, we hear such statements made when a person dies, "Oh, what a shame. He was so young. Oh, how tragic. He had his whole life before him." As though death is some tragedy for the child of God.

Paul faced death, but he didn't worry about it because he knew,

For we know that, if our earthly house of this tabernacle [this tent] were dissolved, we have a building of God, a house not made with hands, eternal in the heavens ( 2 Corinthians 5:1 ).

So Paul realized that the real me is spiritual. I dwell in a body; the body isn't me. It's the house in which I live. And here, Paul reduces it from the house to the tent. Now, whenever you think about a tent, you don't think about a permanent place to live. There's always something very transient and temporary about a tent. And we should look at our bodies as tents; they are not permanent dwelling places for my spirit. My spirit is dwelling presently in this tent while my house is being prepared.

Now, you that have been around Calvary Chapel for any length of time know what it is to dwell in a tent while we're waiting for the building to be prepared. We dwelt for two years in a tent while we were building this facility.

"We know that when this earthly tent is dissolved," when my body goes back to the dust, "that I have a building of God, it's not made with hands, eternal in the heavens." And so your contrast, the tent which is always thought of in temporal terms, and the "building of God, not made with hands, which is eternal in the heavens."

This tent in which I presently live is a composite of the genes of my ancestry. And I have picked up certain brown-eyed genes and certain bald genes and the physical characteristics and so forth have been passed down to me from my parents and grandparents and all. So, I become an interesting composite of these combination of genes. But being passed down to me through the progression of generations back to Adam, back to Noah, back to Adam, Noah's family back to Adam, I've received, of course, a lot of interesting type of characteristics, weaknesses and strengths. But flawed at the best, because it didn't come to me directly from God. He wouldn't make a mess like this.

But I do have a new building that I'm going to move into. It's a building of God. It's going to come to me directly from God. It's not made with hands; it's eternal, compared with the temporary, in the heavens. So for the child of God, death is moving out of the tent and, at this point I'd say the worn out tent, into the beautiful new house, building of God, not made with hands, eternal in the heavens.

You remember Jesus said to His disciples, "Let not your heart be troubled: you believe in God, believe also in Me. For in My Father's house there are many mansions. And I'm going to prepare one for you" ( John 14:1 , John 14:2 ). Now our minds immediately go to Beverly Hills, perhaps. And some of these beautiful estates, large column porches and all, and we think, "Oh my. The Lord's going to take me by the hand and lead me up Glory Road, and we'll turn left on Hallelujah Lane and halfway down the lane on the right-hand side, He's going to show me this beautiful white home with these large columns in front and He's going to say, 'Chuck, that's your new mansion.'" Not so. Hate to disappoint you.

The new body that I'm going to get from God is not going to need sleep. So why would I need bedrooms? There are a lot of characteristics of this new body that I'm going to have that it won't require a house to live in. The mansion that the Lord is talking about is the new body He's got for me. I'm living in this tent, but one day I'm going to move into a mansion. And one of these days, should the Lord tarry, you no doubt will pick up your paper and read, "Chuck Smith died last night. Pastor of Calvary Chapel, etcetera, etcetera, etcetera." Don't believe it. That's poor reporting. If they're going to tell the truth, they're going to have to say, "Chuck Smith moved last night out of a decrepit old holy tent, leaky tent, into a beautiful new mansion." Hey, you don't need to wait for me, because I moved out of the tent into the house, the building of God, not made with hands, you see. Death for the child of God.

And that's why Paul said, "Hey, you think I'm worried about being bound for Christ? I'm ready to die for Christ." Because he understood what death was to the child of God. It is the moving from the tent into the house. Now he goes on to amplify that.

For in this we groan ( 2 Corinthians 5:2 ),

Or while we are still in these bodies, we groan.

earnestly desiring to be clothed upon with our house which is from heaven ( 2 Corinthians 5:2 ):

These bodies subject to weakness, subject to fatigue, subject to pain. In Romans, the eighth chapter, Paul talked about how we groan. And all of creation was groaning together with us as we were "waiting for the manifestation of the sons of God, to wit, the redemption of our bodies" ( Romans 8:23 ). That new body . . . I'm yearning, I'm desiring to have that new body, that building of God not made with hands, eternal in the heavens.

If so be that being clothed we shall not be found naked ( 2 Corinthians 5:3 ).

Now, this completely eliminates any concept or thought of soul sleep. For Paul goes on to declare,

For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed ( 2 Corinthians 5:4 ),

I do not desire to be an unembodied spirit. Now, of course, the goal of the Buddhist is to someday progress into Nirvana. "For all of the problems come to us because of these bodies. And hopefully we will progress from one body into another, into a higher state, until finally we are freed from the body and we enter into that unity bliss of the eternal spirit, and we become an essence."

But that isn't the hope of the Christian. We are going to move out of this old tent into the "building of God, the house not made with hands, eternal in the heavens." And my desire is not to be unclothed, not to be an unembodied spirit.

but [to be] clothed upon [with that new body], that mortality might be swallowed up of life ( 2 Corinthians 5:4 ).

Now, we have a lot of difficulty in understanding the state of the believer between now and the rapture of the church. Have their spirits gone to be with God, their bodies in the grave awaiting a renewing of that body? It is interesting that Paul the apostle, when he was talking about the resurrection in his first epistle, likened to it . . . likened the resurrection to a seed planted into the ground and dying. But then Paul made an interesting statement. He said that the body that comes forth from the ground is not the body that you planted, because all you planted was a bare grain. And God gave to it a body that pleased Him, so is the resurrection of the dead.

Now, there are a lot of people that are hoping for some kind of a resurrection of this body in which it's presently living. I'm personally looking for a far superior model. Not a renewing or rejuvenating or whatever of this body. I'm ready to move out of the tent. I'm ready to move into the new house. The "building of God, not made with hands."

Couple of things. First Thessalonians, chapter four is one that people often question, because Paul there seems to be talking about the order of the resurrection. And there Paul declares, "For the Lord Himself shall descend from heaven with the voice of the archangel, the trump of God: the dead in Christ shall rise first: And we who are alive and remain shall be caught up together with Him in the air, to meet the Lord in the air: and so shall we ever be with the Lord" ( 1Th 4:16 , 1 Thessalonians 4:17 ). And so it brings confusion to them, thinking that somehow our spirits may be with God, but there will be a re-uniting of our bodies and our spirits at the time of the resurrection. Somehow this body is going to be rejuvenated.

Of course, there are some atheists that have really found some real problems with this. What about a person who has a heart transplant? In the resurrection, who gets the heart? These bodies are made up of chemicals, molecules, elements. The same seventeen elements in the dirt outside are the same seventeen elements that make up your body. And when your spirit moves out of this body, this body goes back to dust. "Dust thou art, and to dust thou shall return" ( Genesis 3:19 ). Spoken of the body, not of the spirit. As (what was it) Longfellow said,

Tell me not in mournful numbers. Life is but an empty dream. For the soul is dead that slumbers. Things are not what they seem. Life is real, life is earnest. The grave is not your goal. "Dust thou art, to dust returneth" was not spoken of the soul. Spoken of the body.

Now back in the days of the Wild West, when a man was buried where he was shot, the body was buried in the ground, decomposed, went back to dirt, went back to the basic chemical elements. Prairie grass grew. The roots went down. Took up some of the same chemicals that once made it up, a part of a person's body. The cows graze. Took those chemicals into their systems. Created milk which was drank by others. And so, the chemicals that were once a part of another person's body now become a part of my body as my body assimilates those chemicals and makes it a part of my body. So, who gets the chemicals in the resurrection? Which body do they get to go with?

And in reality, they say that you have a new body every seven years anyhow. You know, that through this process of rejuvenation of cells and so forth and the re-creating of the cells, that every seven years you actually go through a major change. You're not the person you were seven years ago, chemically speaking. So, which of the bodies that I've dwelt in during the last fifty-plus years do I get? I would opt for one that I had back twenty-five or thirty years ago. In fact, I'd opt for the one that I had before I injured my knee in college football. That is, if I had to make a choice of this body. But thank God I don't. I got a whole new building of God "not made with hands, eternal in the heavens."

Now the Thessalonian believers were troubled, because Paul had taught them the fact that Jesus was coming to establish His kingdom. But after Paul left, some of the believers there had died. And the rest of them were disappointed. They said, "Oh, what a shame. They died before Jesus came. They won't have a chance to enjoy the kingdom now. How tragic. They can't enjoy the kingdom of God because they died before Jesus came." So Paul was writing this section in chapter four as comfort to those who were concerned over their loved ones who had died before the Lord had come back for the church and established His kingdom.

"Now concerning those that have gone asleep in Christ, I'm going to write unto you that you sorrow not, as those who have no hope. For we know that if Jesus both died and rose again, so then those that are asleep in Christ shall He bring with Him at His coming." Now the Bible teaches that the Lord is coming for us in the clouds of the air. When He comes for us, those who were asleep in Christ will be coming with Him for "we who are alive and remain unto the coming of the Lord will not precede them which sleep" ( 1 Thessalonians 4:13-15 ). The word prevent there is a poor translation, really, as far as our present-day understanding of the word. The Greek word is precede. We are not going to precede those. They have preceded us. "For the Lord Himself shall descend from heaven with the voice of the archangel, and the trump of God: and the dead in Christ shall rise first." That's correct, they have risen first. We're not going to precede them. "Then we who are alive and remain will be caught up when the Lord comes with them in the clouds of heaven to receive us, then we will be caught up together with them to meet the Lord in the air, and so shall we ever be with the Lord."

As Chuck Missler so ably points out on many occasions, God dwells outside of time. We dwell within the framework of time presently. But one of these days, I, too, will move outside of the time domain. I will no longer be bounded by time. For I will move, at death, into the eternal, which is outside of this time dimension. In the eternal, there is no past, present and future. In the eternal, there is only present. As God sought to describe it through His name, "I AM THAT I AM" ( Exodus 3:14 ). Now, our minds are so bound by the time dimensions that we cannot even think apart from time, apart from a beginning and an ending. My mind cannot even grasp or conceive the concept of timelessness. But I will as I enter into the eternal.

Now, being in the eternal where everything is now in the present, I am, all of time, then, is bound then in it. And you'd be able to look at the beginning and the ending of time at just one glance, one view, which God can do because He's outside of time. And God proves that He can, because He tells you of these things that are going to be happening down here, though maybe we are only at this point. Yet God goes ahead and speaks of things that are going to be taking place out at this point, because He can see them as already existing. And God, oftentimes, speaks of things as existing, though they haven't yet existed in the framework of time, because God knows they're going to exist. And so He speaks of them, being God, as though they already existed.

God spoke of Isaac as existing before Isaac was ever born. But God can do that because outside of time, He looks down, and as far as God is concerned, Isaac was already born and had married Rebekah and the whole thing was all complete, as far as God was concerned, because He could see the whole thing. Of course, I'm sort of encouraged by that, because God, looking at the whole thing, speaks of me being glorified. Now, that hasn't happened yet, but God spoke of it in the past tense because He's outside of time and He can see that completion of my redemption through Jesus Christ, and I've been glorified together with Him. That's comforting that God would speak with such assurance of my future. I'm comforted by that, because God knows it's going to be.

Now when I die, I leave the time dimensions. I enter into the eternal where everything is now. So, anything that will ever be, is already. So you can't say, "Well, in the future when the whole body is made up, then the Lord's going to bring me into the heavenly scene." Because I'm into the heavenly scene, I've passed into the eternal. I've passed out of time. And so I've left this time zone thing, I've entered into the eternal the moment my spirit leaves this body. It is my body that holds me within the time framework in the time dimension. And so, those who are asleep in Christ have left the time dimension; they've entered into the eternal where the completion is already now. We'll catch up with them when we leave the time zone, for we, too, will enter into the eternal.

Now he that hath wrought us for the selfsame thing is God ( 2 Corinthians 5:5 ),

God is the One who has created me for this. He has purposed this for us.

who also hath given unto us the earnest of the Spirit ( 2 Corinthians 5:5 ).

The down payment, so to speak. Or as they refer to earnest money. "Show me you really mean it. You want to buy my car? Look, I've got an ad in the paper, fellow, you say you're going to come back in fifteen minutes, how do I know? What if someone calls me in five minutes, wants to buy the car, has the cash, you see. You really want to buy it? Give me some earnest money. Show your intentions."

God showed His intention of your full redemption by giving to you now the Holy Spirit. Of course, Paul refers to this also in the second chapter of Ephesians being "sealed with the Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession" ( Ephesians 1:13 , Ephesians 1:14 ).

Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight:) [But] we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord ( 2 Corinthians 5:6-8 ).

That's what I really desire. Now I know that, as long as I am living in this body, I'm at home in this body or this body is my home, I'm absent from dwelling there in the kingdom of God. But I would rather, I'm willing rather to move out of this old body that I might be present with the Lord in His kingdom. So death releases me. It releases my spirit from this body that it might move into the new house, the building of God, where there I will dwell with the Lord forever.

Wherefore we labor, that, whether present or absent, we may be accepted of him [well pleasing unto him] ( 2 Corinthians 5:9 ).

So, my desire is that my life might be pleasing to God, while I'm living in this body. And when I ultimately move out of the body, my chief desire is that my life be pleasing to God again, that Jesus might be able to say to me, "Well done, thou good and faithful servant: thou has been faithful in the little things, now I will make thee ruler over many: enter into the glory of the Lord" ( Matthew 25:21 ). The desire, the real driving purpose behind my life is to be pleasing to God.

Paul, in writing to the Philippians, said, "That Christ might be glorified in my body, whether by life or by death, I really don't care. I just want to be pleasing. I want the Lord to be glorified through me."

For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that [which] he hath done, whether it be good or bad ( 2 Corinthians 5:10 ).

Now, this is not to be confused with the great white throne judgment of God in Revelation, chapter twenty, where the sinners will all appear before the judgment bar of God. That's something entirely different than the believer's coming before the bema seat of Christ. This bema seat of Christ is much like the Olympics judges' seat, where the participants in the various contests would come before the bema seat, and the judges would lay on their heads the wreaths, laurel or olive, to indicate their success in their particular event. Instead of the gold, silver, and bronze medals, they received something far more corruptible in those days of the Olympics. They received these wreaths made out of laurel or out of olive branches and all, and they were placed on their head.

And that's what Paul was talking about: how that they train, they exercise, they discipline their bodies for a corruptible crown, but we are working for an incorruptible crown. But how they put us to shame in the discipline that they exercise for that corruptible crown, and how carelessly so often we run the race for the incorruptible crown.

The Bible teaches that our works are going to be judged by fire. And those works which are wood, hay, and stubble will be consumed. Those works of ours which can survive this fire we will then be rewarded for. A lot of things that are done in the name of Christ will receive no reward at all in heaven. Jesus, in the Sermon on the Mount, beginning the sixth chapter said, "Take heed to yourself that you do not your righteousness before men, to be seen of men: for I say unto you, you have your reward" ( Matthew 6:1 , Matthew 6:2 ). Our works are to be judged what sort they are, or what the motive was behind them. And Jesus illustrated this principle in how we pray, how we give, how we mortify the flesh.

There are two ways of praying. One is to pray to be heard of men and to be known by men as a man of prayer. To receive the approval, favor, awe of men because I am a godly man of prayer. Or there are prayers that are unto God: prayers in the closet, the secret prayers, and I'm not really concerned about man hearing me pray, but about God.

Now, if I'm praying for the effect that it will have on men so men will say, "Oh my, what a wonderful man of prayer," then Jesus said, "You have your reward." Everybody knows what a wonderful man of prayer you are. But you should rather pray to your Father which sees in secret, and then your Father which sees in secret will reward you. Now, it all depends on where you want to get your perks. If you want to get them from man now, then you can go ahead and live your religious life in such a way that everyone can see and know what you're doing and all acclaim what a marvelous, wonderful person you are.

You can do things in such a way as draw attention to yourself. Oh, there are several ways by which you may cleverly just call attention to people of the depth of your own devotional life. Even your tone of voice, even the way you sort of get in a sort of ethereal look on your face, sort of a saintly look, you know, as you begin to talk about things of the Spirit. You sort of sigh, you know, and "Lord," you know. And you can get the message across how close you walk with God, how deeply spiritual you really are. The body gestures and all. Subtle little ways by which I let people know how spiritual I really am.

But the problem is, as I am doing that, I'm really fouling up my future as far as the rewards from God are concerned. My works are going to be judged. I will stand before the judgment seat of Christ. There will be a fiery judgment, and those works coming from the wrong motivations will be burned. Those that endure the fire I'll be rewarded for, as the Lord gives to me that crown of righteousness, and my position in the heavenly kingdom will be determined much by my faithfulness to the responsibilities that God has given to me now.

Now, do not confuse this with salvation. Salvation is God's gift to you through your faith in Jesus Christ. "By grace are you saved through faith; that not of yourself: it is a gift of God: Not of works, lest any man should boast" ( Ephesians 2:8 , Ephesians 2:9 ). So don't confuse this with your salvation, which many people do. There is nothing I can do of works to enhance my salvation. That's complete. My righteousness is complete in Jesus Christ. And yet, my works are to be judged before the bema seat or the judgment seat of Christ, that I might receive the reward, or in some cases, the loss of reward because of the improper motivations behind the works.

So, those works which remain after the fiery judgment, they're put in the crucible of fire and they're determined what sort they are. Those gold and silver, refined, God will say, "Well done, blessed, you know, here's your reward. Now you can have Hawaii." I'm hoping He doesn't say Baghdad.

"We must all appear before the judgment seat of Christ; that every one may receive for the things that were done in his body, according to what he has done, whether it be good or bad," as far as my works for the Lord.

Knowing therefore the terror [fear] of the Lord ( 2 Corinthians 5:11 ),

And that word terror is an old English word which has lost its . . . it has come to a totally new meaning. The word is the fear of the Lord. And I don't think that we really properly understand the fear of the Lord. You see, for many years, I feared that the Lord might hurt me because I had a wrong concept of God. Now I fear that I might hurt the Lord. And I think that that's what the fear of the Lord really is. The fear that I might hurt Him by my failure to do what He wants me to do. My failure of living up to His expectations or desires. He doesn't have expect . . . His desires for me. "Knowing therefore the fear of the Lord,"

we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. For we commend not ourselves again unto you ( 2 Corinthians 5:11-12 ),

Now, again, the false teachers that have followed Paul in Corinth, those Judaizers and others who were sort of speaking in a degrading way of the grace that Paul had taught. They also were putting down Paul himself as an authority. They had challenged his apostleship. "He's just some renegade. He's a Jimmy Jones." And they were saying mean things about Paul. But Paul said, "I don't have to have letters of recommendation to you as others need letters of recommendation. You are my letters of recommendation. Your faith in Christ bears witness to the authenticity of my ministry. Your faith in Jesus really validates my apostleship. So, we are not commending ourselves again unto you."

but [we] give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart ( 2 Corinthians 5:12 ).

So for those who were loyal friends of Paul, Paul said, "Look, I'm writing these things, not that I'm commending myself to you, but when these guys come along and give their, you know, wild stories and reports about me, at least you'll have something to answer them with." Those men who "glory in appearance." And there are, unfortunately, a lot of those people today who still "glory in appearance, and not in heart."

They'd accused Paul of being crazy. They said, "That guy is crazy." It's interesting that Paul on other occasions is also thought to be crazy. You remember when Paul was making his defense before Agrippa. Festus finally cried out, "Paul you're crazy. Your much learning has made you mad." And so, that was something that followed Paul around, because he was a radical and his detractors were saying, "Oh, the guy's crazy." And so Paul said, "If I am crazy . . . " And that word beside ourselves is it means a person who is to the point of talking to himself. So I say, "Yes, I want to go there. Are you sure you want to go there? Yes, I want to go there. Well, why you want to go there? Well, I just want to go there, you know." And a guy gets to talking to himself. He's beside himself, there's two persons, you know. And so here I am, and here I am, and we're having a conversation back and forth. And he's beside himself. So Paul said,

For whether we be beside ourselves [if I'm beside myself], it is to God: or whether we be sober [I have a sound mind], it is for your cause ( 2 Corinthians 5:13 ).

So, Paul answering the detractors. But then he goes on to declare,

For the love of Christ constraineth us ( 2 Corinthians 5:14 );

Paul introduces here the subject of the love of Christ as a constraining force within his life. He's not really talking here about motivations to ministry, though we so often hear this taught as motivation to ministry. Whenever Paul talked of the love of Christ, he was thinking of one thing: the cross of Jesus Christ. The only way God has ever sought to show or to prove that He loved you was by sending His Son to die for your sins. And whenever God wants to declare His love for you, He always declares it through the cross.

"Herein is love, not that we loved God, but that God loved us, and sent His Son to be the propitiation for our sins" ( 1 John 4:10 ). For God commended, or demonstrated His love toward us, in that, while we were yet sinners, Christ died for the ungodly" ( Romans 5:8 ). "For God so loved the world, He gave His only begotten Son" ( John 3:16 ). And always God's love for you is tied up in the death of Jesus Christ for you. And they never thought of the love of God apart from the cross, because that is God's demonstration, His supreme demonstration of His love. "Greater love has no man than this, that a man will lay down his life for his friends" ( John 15:13 ).

And so, as Paul says, "For the love of Christ constrains me," his mind is now taken to the death of Christ for mankind.

because we thus judge, that if one died for all, then were all dead ( 2 Corinthians 5:14 ):

The love of Christ forces me to this conclusion. The fact that He died for all indicates that all men then were dead. Paul said in Ephesians 2 , "And you hath He made alive, who were dead as the result of your trespasses and sins" ( Ephesians 2:1 ). "All have sinned, and come short of the glory of God" ( Romans 3:23 ). "The soul that sinneth, it shall surely die" ( Ezekiel 18:4 ). If those scriptures both be correct, then the assumption must be made that all natural men are dead; that is, spiritually dead, which is the separation of a man's consciousness from God.

Jesus said, "If you live and believe in me, you will never die" ( John 11:26 ). That's why I say, "Don't believe it if the papers write I've died." I cannot die. I will move, yes, thank God for that. But I won't die. For I will never be separated from God, because of Jesus' death for me. Never for a moment will I be separated from Him. And that's what real death is. Physical death, the separation of your consciousness from your body, you're not to worry or be fearful about that. But what you really need to fear is the separation of your spirit from God for eternity, that's what you ought to be concerned about. Now, it's interesting that the opposite is true in most cases.

Most people are so concerned about their physical death, but think nothing of spiritual death. But Jesus said, "Don't be afraid of those who can kill your body, and after that have no power. But rather fear Him who after the body is dead is able to cast both soul and spirit into Gehenna; I say unto you, fear ye Him" ( Luke 12:4 , Luke 12:5 ). "So, we thus judge, we come to the logical conclusion if Jesus died for all men, then it must be that all men were dead."

And that he died for all, that they which live should not henceforth live unto themselves ( 2 Corinthians 5:15 ),

Now, that is the mark of the flesh life. Even as there is physical death and spiritual death, there is physical life and spiritual life. And we have passed from death into life through the work of the Holy Spirit and as the result of the work of Jesus Christ. And "you hath He made alive who were dead in your trespasses and sins."

Now having come into this new life, I now have a new center, and that is God. The old life of the flesh was centered around me. It was a self-centered life. But Christ died for me that I would no longer be living for myself. No longer living the self-centered life, only seeking to gratify the needs of my own body. And now living a God-centered life, the life of the Spirit in fellowship with God, I am living to satisfy and to please God. Before, I lived to satisfy and please myself. The life of the flesh.

The life of the flesh creates the mind of the flesh. If my body is ruling, if I am body, soul and spirit and the body is ruling, then my mind is under the control of my body and what I am thinking about is the body needs. That's what occupies my thinking. What shall I eat? What shall I drink? What shall I wear?

If I am living the new life after the Spirit, a God-centered life, then I have the mind of the Spirit and I'm thinking about God and my relationship with Him. My love for Him, His love for me. Worshipping Him. Aware of Him. Conscious of Him. In all the little things around me, God-conscious. Oh, what glory it is to have a mind quickened by the Spirit of God. Heaven above, a deeper blue. Earth around, a deeper green. Something lives in every hue that Christ-less eyes have never seen. I never saw that before. The beauty of the flower. The glory of the colors. The fragrance.

The mind quickened by the Spirit, we become aware of God in just, all around us. As Paul declared ultimately, "In Him we live, we move, we have our being" ( Acts 17:28 ). And I begin to be aware of that, I'm surrounded by God. My heart living in worship and fellowship with Him day by day. The mind of the Spirit resulting from the life of the Spirit, a life that is controlled by the Spirit, a life that is a God-centered life.

Now, that's why Christ died for you. That you might be freed from the bondage of corruption, the bondage of your flesh. That you might be able now to live a whole new life in a new dimension, in the dimension of the Spirit. "For the mind of the flesh is death; but the mind of the Spirit is life and joy and peace" ( Romans 8:6 ).

Now for this cause, Jesus died, that we "should henceforth not live to ourselves,"

but unto him which died for them, and rose again. ( 2 Corinthians 5:15 ).

And so, as Paul the apostle said, "For me to live is Christ" ( Philippians 1:21 ). He said, "I've been crucified with Christ: nevertheless I live; and yet it is not I, but Christ who is living in me. And the life that I now live I live by the faith of the Son of God, who loved me, and who gave Himself for me" ( Galatians 2:20 ). That we should no longer "live unto ourselves, but now live for him who died for us, and rose again."

Wherefore henceforth know we no man after the flesh ( 2 Corinthians 5:16 ):

"From now on," Paul said, "I'm not concerned in the fleshly man. The exploits, whatever, I'm not concerned in knowing a man after the flesh." Though this is how, he said, "I once knew Christ." At one time, Jesus Christ was to Paul the apostle a heretic, a leader of a new sect that was a threat to Judaism. And he went about to stamp out this new sect. He once knew Christ after the flesh. But no more, he said. "That's not the way I know Him now." He now knows Him after the Spirit, and he has received that life and power from Him.

Therefore if any man be in Christ, he is a new creature [or creation]: old things are passed away; behold, all things are become new ( 2 Corinthians 5:17 ).

These are direct positive statements. Now, John tells us that many times a person can say something, but yet their life isn't in harmony with what they're saying. It is possible for a man to make glorious professions. And as you go through the first epistle of John, you'll find over and over John says, "If a man says," "If a man says," "If a man says he abides in Him, then he ought to also walk, even as he walked" ( 1 John 2:6 ). If you're abiding in Christ, you're going to walk like Jesus walked. If you say you're abiding in Christ and you're walking after the flesh, you're a liar. You're deluded. You're living in deception, self-deception.

"If a man says, I love God, oh, what a glorious thing to say. But if, at the same time, you hate your brother, you're a liar. How can you love God whom you have not seen and yet hate your brother who was made in His image whom you have seen" ( 1 John 4:20 )? "If a man says, Hey, I have no sin, then you deceive yourself, the truth isn't in you" ( 1 John 1:8 ). And so all the way through, John's giving us little things that men profess. But he's saying, "Hey, you're only fooling yourself. You're deceiving yourself." It isn't what you profess; it's what you are. And "if any man is in Christ, he is a new creature: and the old things have passed away." And if the old things have not passed away, then you have no real proof that you're in Christ, no matter what you say. Your professions are empty and false and deceptive, and the tragedy is, you're the one who is deceived the most.

So many people in church are deceived into thinking that their attendance at church is going to buy them a place in the kingdom of God. Their giving to the church is going to secure their place in heaven. Their faithfulness to the church. Church attendance, church membership, church contributions cannot do anything towards your eternal life. And these things can be a deception.

"Oh well, I pray." Well, Isaiah said that "God's hand is not short, that He cannot save; neither is His ear heavy, that He cannot hear: But your sins have separated you from God, and if you are regarding iniquity in your heart, the Lord doesn't even hear you" ( Isaiah 59:1 , Isaiah 59:2 ). It's like cutting the telephone line that comes to your house, and then going in and dialing the number and talking to your sweetheart and telling her how much you love her and all the glorious things you think about her. Well, it's not going anywhere; you got a broken connection. It's going into the ground, the wire's grounded outside. And no matter how beautiful or persuasive you may be expressing yourself, your heart, your love, it's not doing anything, not getting any results.

And so prayer, if you're regarding sin in your heart, sin breaks your connection with God, and prayer is meaningless. Oh, it's worse than that. It's deceptive, because you have a tendency to still rest on the fact, "Well, I pray, you know. I know I'm not doing what I should; I know I'm not living right, but I still pray." But prayer becomes, in that case, a deceptive thing. It's the changed life. It's the new life manifested by the fact that the old things are passed away. You cannot continue to live after the flesh and walk after the flesh. The life of the flesh and the life of the Spirit are mutually exclusive. "Be not deceived; God is not mocked: whatsoever a man sows, that shall he also reap. And if you sow to the flesh, of the flesh you're going to reap; and if you sow to the Spirit, of the Spirit you will reap. But the works of the flesh are manifest, which are these" ( Galatians 6:7 , Galatians 6:8 ). And Paul gives us that horrible list, the works of the flesh, of which, unfortunately, we are all too familiar. "Strife, envying, deceit, murders, lies, fornication, adultery." But Paul said, "Let no man think that if he is doing these things, he is going to inherit the kingdom of heaven" ( Galatians 5:19-21 ).

You better read that list over again. Read it prayerfully. And read Paul's conclusive remarks. If you are living after the flesh, don't think you're going to inherit the spiritual kingdom of heaven. "If any man's in Christ, he's a creature: the old things have passed away." Have they? That's the question. "Let a man examine himself," because you're going to stand before the judgment seat of Christ and "if you will judge yourself now, then you will not be judged then" ( 1 Corinthians 11:28 , 1 Corinthians 11:31 ).

How much time do you spend living after the Spirit, and how much time do you spend living after the flesh? He's a new creature, the old things are passed away and behold, all things are become new.

And all things are [now] of God ( 2 Corinthians 5:18 ),

Not some of the things in my life. Well, God has His place. I believe that God should have the place in every man's life and every man should have a place for God. No, He wants more than a place in your life. He wants the totality of your life. "All things are of God,"

who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors of Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God ( 2 Corinthians 5:18-20 ).

Now, some people talk about God being reconciled to us. Never. God didn't leave us. God didn't turn His back and go away from us. We are the ones that need to be reconciled to God. We are the ones that turned our back on Him and walked away from Him. We are the ones that need the reconciliation. And so Paul's plea, and he said, "I'm doing it in Jesus' place, in His stead. As for God I'm doing it. I'm an ambassador, a representative of God. I'm speaking on His behalf, in His stead. Be ye reconciled unto God."

So this glorious work of reconciliation. God, in His love, created man; created man in His image, in His government of light and life. That man might live in fellowship with God and know the glory, the joy, the beauty of living in fellowship with God. But man turned from that. Turned his back on God. Walked away from God. And he began to experience the miseries of life without God. The emptiness, the hopelessness, the despair of life without God. And God so loved the world that He send His only begotten Son to die for man's sins in order that through the death of Christ, man might be brought back to God or reconciled to God. And so Paul said, "I'm God's ambassador, and I'm here representing Jesus Christ, and I'm saying for Him, 'Be ye reconciled to God.'" Come back into fellowship with God. Come back into the government of light and life. Know again the joy, the glory, the blessing of walking in the Spirit. The life of the Spirit. The life after the Spirit.

For he [God] hath made him [Jesus Christ] to be sin for us, who knew no sin; that we might be made the righteousness of God in [through] him ( 2 Corinthians 5:21 ).

Here is one of the most glorious scriptures in the New Testament, as we see what God has done for us in Christ in reconciling us to Himself. "All we like sheep have gone astray; we turned every one of us to our own ways; and God laid on Him the iniquities of us all" ( Isaiah 53:6 ). "God made Him to be sin for us, who knew no sin."

I sometimes start to read in the paper some horrible, vicious crime that has been committed, and I just can't read it. My being just revolts against it too strongly. I sometimes have been given reports from the social welfare department of child abuse, and some of the things that are done to these little one-, two-, three-year old babies. And when I read of some of the abuses of these little children, I have to quit reading. I can't stand it. My system just won't take it. I just have to set it aside; I get sick. I cannot conceive a person doing such horribly, ugly, vile thing. And my whole being just is revolted by it. And I'm not that righteous as a person. I have my own flaws. I've done some pretty terrible things myself.

Jesus knew no sin. Absolutely pure. Absolutely holy. Absolutely righteous. But God laid on Him every horrible, vile deed that has ever been done by perverted, fallen man. Now, can you imagine what a shock that must have been? No wonder He cried out, "My God, my God, why hast thou forsaken me?" ( Matthew 27:46 ) As He tasted of death for every man, that separation from God, that spiritual death. That cry that came from His lips upon the cross was made in order that you might not have to make it for eternity. There, as God laid upon Him our sins, He was reconciling man to God. And so He became what we were, in order that He might make us what He is.

Love divine, all loves excelling. The love of Jesus Christ, who was willing to take all of my ugliness, all of my sin and bear in His body, there on the cross, my sins. The love of God who was willing to allow His Son to become sin for us. He who knew no sin and die in our place. Now you see why the greatest sin that any man can ever commit is the sin of rejecting this love of God offered to him through Jesus Christ. You see, that's the only sin for which a man will ever be judged.

You won't have to face the great white throne judgment of God because you were a cheat, a thief, a liar, a prostitute, a murderer, an adulterer, fornicator. You'll face the great white throne judgment of God if you have rejected the love of God offered to you through Jesus Christ. That's the greatest sin.

Jesus said, "I didn't come into the world to condemn the world, but that the world through Me might be saved. And he that believeth is not condemned: but he that believeth not is condemned already, seeing he has not believed on the only begotten Son of God. This is the condemnation, that light came into the world, but men would not come to the light" ( John 3:17-19 ). That's what it's going to be. God has offered salvation, but you didn't take it. God has offered love, but you rejected it. No hope. For there remains no further or no other sacrifice. There's nothing else you can do for the atoning of your sin, for being reconciled to God. No other way you can be reconciled to God.

That's why Satan hates the cross. That's why your cults hate the cross. That's why the liberals hate the cross. The cross declares to mankind there is only one way by which you can be reconciled to God. And that's through the cross and the death of Jesus Christ.

And if you reject that, there remains no other sacrifice, only the "fearful looking forward to of the fiery indignation of the wrath of God, which will devour His adversaries. For if they that despised Moses' law died because of the witness of two or three: Of how much worse punishment, suppose ye, he to be accounted worthy, who hath trodden under foot the Son of God, and hath counted the blood of His covenant, wherewith he was sanctified, an unholy thing, and has done despite to the Spirit of grace? For we know Him who has said, 'Vengeance is mine, I will repay,' saith the Lord. And again, 'It is a fearful thing to fall in the hands of a living God'" ( Hebrews 10:27-31 ).

I'll tell you what, if I were God and did that much to redeem man, offering my son and giving my son and man would reject and cast him aside, and do despite to that spirit of grace, I would do as God does, and God will do. I would say, "You want to live in darkness? That shall be your sentence." And I would cast you into outer darkness throughout eternity, which God is going to do to the fearful and the unbelieving. Those who fail to receive His grace and offers of love through Jesus.

So in Christ's stead, as ambassadors of Christ, we encourage you: Be reconciled to God. "

Contending for the Faith

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.

For we know: The words "we know" (eido) mean "we assuredly know" (Bloomfield 222). Paul’s message is that true Christians through their firm faith can be assured of an eternal home in heaven. This knowledge is not knowledge gained from their own intelligence or from their experiences, or even knowledge learned from the teachings of other men; instead, it is knowledge given by divine revelation.

that if our earthly house of this tabernacle were dissolved: During the Israelites’ travels across the wilderness, they worshiped in God’s house called a "tabernacle." In this tabernacle, the Spirit of God dwelled in the area called the Most Holy Place until the end of their pilgrimage in which God’s Spirit merged into the more permanent structure called the Temple of Solomon.

In this passage, Paul describes the believer’s life after death by emphasizing the differences between the heavenly home and the earthly home. He contrasts our temporary earthly body, which like the physical tabernacle will eventually wear out and be of no value, to our eternal heavenly body that will last forever. The "earthly house of this tabernacle" figuratively refers to the fact that the fleshly and perishable body in which we now live will be "dissolved" (kataluo), meaning it will be "demolish(ed)" (Arndt and Gingrich 415) or destroyed by God as it returns to dust. This earthly body is pictured as a "tabernacle" (skenos), that is, a temporary residence in which we are "physically alive" (Arndt and Gingrich 762) because it, as all manmade material, is only transitory. Upon the death of this physical body, the spirit leaves the body and returns to God. Solomon, the wise man speaking about man’s impending death, says, "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it" (Ecclesiastes 12:7).

we have a building of God, an house not made with hands, eternal in the heavens: Since our earthly body is perishable, we are promised by God that this tabernacle, this fragile body, will be replaced with another building, "a building of God," that is, an "eternal" (aionios) or "everlasting" body (Strong 166); a body "without end" (Arndt and Gingrich 28) that "pleased Him" (1 Corinthians 15:38).

The earthly body also is from God, but the resurrection- body will be in a special creative sense one (sic), not indeed that has proceeded from God, but that is given by God (Meyer 507-508).

The purpose of mentioning our earthly body in contrast to the eternal body is that even though the apostles suffer persecution and even death of the physical body, there is still a spiritual body created by God awaiting them—a body that is eternal and suitable for heaven. Barnes is correct as he explains, "In the prospect of their heavenly home, and their eternal rest, they were willing to endure all the trials which were appointed to them" (102-103). Paul teaches the same message in writing to the Christians in Philippi:

Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself (Philippians 3:21).

Dr. Constable's Expository Notes

"For" (NASB) or "Now" (NIV, Gr. gar) continues the contrast between things presently seen and things not yet seen (2 Corinthians 4:18). Here Paul contrasted our present and future bodies.

"The ’clothed upon’ and ’swallowed up by life’ imagery (2 Corinthians 5:2-4), when read alongside 1 Corinthians 15:53-54, leaves little doubt that this ’house’ is the individual’s resurrection body." [Note: Barnett, pp. 257-58. Cf. Keener, p. 179.]

As a tentmaker, Paul compared the human body to a tent. Jesus referred to His body as a temple, and He predicted that God would raise it up (Mark 14:58; John 2:19-22). Since God had raised up Jesus’ "temple," Paul believed that He would also raise our "tents." In ancient times a tent was a familiar symbol of what was transitory. [Note: Hughes, p. 162.] Our physical bodies are only temporary structures, but God is preparing new bodies for us that are superior to anything that human hands can produce and maintain.

Paul earlier indicated that he expected that the Lord would probably return before he died (1 Thessalonians 4:15; 1 Thessalonians 4:17; 1 Corinthians 15:51). Here he said that he might die before Jesus Christ returns for His own. Perhaps his recent brush with death in Ephesus made this possibility fresh in his mind (2 Corinthians 1:8-11). No Christian can ever be sure which will come first, the Rapture or death. These statements indicate that Paul believed in Jesus’ imminent return to take Christians to heaven (John 14:1-3).

Imminent means overhanging. The doctrine of imminency does not teach that Jesus Christ will come soon but that He could come soon, even before we die. If the Tribulation must precede the Rapture, the Rapture must be at least seven years away, years that will be full of terrible trouble for believers and the whole world. This is not the picture that Paul’s references to the Rapture seem to present.

Dr. Constable's Expository Notes

The contrast between our present and our future dwellings 5:1-10

Paul continued to give reasons why we need not lose heart. The themes of life in the midst of death and glory following as a result of present suffering also continue.

"Few chapter divisions are more unfortunate than this one since what follows (2 Corinthians 5:1-10) details the thought expressed in 2 Corinthians 4:16-18. Failure to appreciate this fact unduly complicates these already difficult verses by removing their contextual constraints." [Note: Lowery, p. 565.]

What about the believer who dies before he or she has followed God faithfully for very long? Will such a person experience no glory in the future? Paul explained that there are three bases for comfort in such a case. All Christians who die will receive an immortal body (2 Corinthians 5:1). This is by itself a substantial gift of glory. Second, all Christians, including those who die soon after becoming believers, presently possess the Holy Spirit who is God’s pledge of our future complete glorification (2 Corinthians 5:4-5). Third, death begins a new phase of existence for all believers that will be far superior to what we experience now (2 Corinthians 5:7-8).

Barclay's Daily Study Bible

Chapter 5

JOY AND JUDGMENT TO COME ( 2 Corinthians 5:1-10 )

5:1-10 For we know that if this earthly house of ours, that tent which is the body is pulled down, we have a building which comes from God, a house not made with hands, eternal and in the heavens. For indeed so long as we are as we are we earnestly long to put on our abode which is from heaven, and if indeed we have put it on we shall not be found naked. For, while we are in this tent of the body, we groan, for life weighs us down, for it is not so much that we desire to be stripped of this house, but rather that we desire to put on our heavenly body over it, so that that which is subject to death may be swallowed up by life. He who has designed us for this very thing is God, who has given us the Spirit as a first instalment of the life to come. So then we are always in good heart, although we know that, while we sojourn here in the body, we are absent from the Lord--for it is by faith we walk and not by sight--but we are in good heart and we are willing rather to depart from the body and to stay with the Lord. So then it is our one ambition, whether we are present with him or absent from him, to be the kind of people in which he can find pleasure. For we must all appear before the judgment seat of Christ, so that each one of us may receive the consequences of the thing we did while we were in the body, consequences which will correspond to what each one of us has done, be it good or bad.

There is a very significant progression of thought in this passage, a progression which gives us the very essence of the thought of Paul.

(i) To him it will be a day of joy when he is done with this human body. He regards it as merely a tent, a temporary dwelling place, in which we sojourn till the day comes when it is dissolved and we enter into the real abode of our souls.

We have had occasion before to see how Greek and Roman thinkers despised the body. "The body," they said, "is a tomb." Plotinus could say that he was ashamed that he had a body. Epictetus said of himself. "Thou art a poor soul burdened with a corpse." Seneca wrote, "I am a higher being and born for higher things than to be the slave of my body which I look upon as only a shackle put upon my freedom.... In so detestable a habitation dwells the free soul." Even Jewish thought sometimes had this idea. "For the corruptible body presses down upon the soul and the earthly tabernacle weighs down the mind that muses on many things." ( Wis_9:15 ).

With Paul there is a difference. He is not looking for a Nirvana with the peace of extinction; he is not looking for absorption in the divine; he is not looking for the freedom of a disembodied spirit; he is waiting for the day when God will give him a new body, a spiritual body, in which he will still be able, even in the heavenly places, to serve and to adore God.

Kipling once wrote a poem in which he thought of all the great things that a man would be able to do in the world to come:

"When earth's last picture is painted

And the tubes are twisted and dried,

When the oldest colours have faded,

And the youngest critic has died,

We shall rest, and, faith, we shall need it--

Lie down for an aeon or two,

Till the Master of All Good Workmen

Shall put us to work anew.

And those that were good shall be happy,

They shall sit in a golden chair

They shall splash at a ten-league canvas

With brushes of comets' hair.

They shall find real saints to draw from,

Magdalene, Peter and Paul,

They shall work for an age at a sitting

And never be tired at all.

And only the Master shall praise them,

And only the Master shall blame;

And no one will work for money

And no one will work for fame;

But each for the joy of the working,

And each in his separate star,

Shall draw the thing as he sees it,

For the God of things as they are."

That was how Paul felt. He saw eternity not as release into permanent inaction, but as the entry into a body in which service could be complete.

(ii) For all his yearning for the life to come, Paul does not despise this life. He is, he says, in good heart. The reason is that even here and now we possess the Holy Spirit of God, and the Holy Spirit is the arrabon ( G728) (compare 2 Corinthians 1:22), the first instalment of the life to come. It is Paul's conviction that already the Christian can enjoy the foretaste of the life everlasting. It is given to the Christian to be a citizen of two worlds; and the result is, not that he despises this world, but that he finds it clad with a sheen of glory which is the reflection of the greater glory to come.

(iii) Then comes the note of sternness. Even when Paul was thinking of the life to come, he never forgot that we are on the way not only to glory, but also to judgment. "We must all appear before the judgment seat of Christ." The word for judgment seat is bema ( G968) . Paul may be thinking simply of the tribunal of the Roman magistrate before which he himself had stood, or he may be thinking of the Greek way of justice.

All Greek citizens were liable to serve as judges, or, as we would say, as jurymen. When an Athenian sat in judgment on a case he was given two bronze discs. Each had a cylindrical axis. One axis was hollow and that disc stood for condemnation; one was solid and that disc stood for acquittal. On the bema ( G968) there stood two urns. One, of bronze, was called "the decisive urn", for into it the judge dropped the disc which stood for his verdict. The other, of wood, was called "the inoperative urn", for into it the judge dropped the disc which he desired to discard. So at the end the jury dropped into the bronze urn either the disc that stood for acquittal or the one that stood for condemnation. To an onlooker they looked exactly alike and none could tell the verdict the judges gave. Then the discs were counted and the verdict given.

Even so some day we shall await the verdict of God. When we remember that, life becomes a tremendous and a thrilling thing, for in it we are making or marring a destiny, winning or losing a crown. Time becomes the testing ground of eternity.

THE NEW CREATION ( 2 Corinthians 5:11-19 )

5:11-19 So then, it is because we know the fear of the Lord that we keep on trying to persuade men, but to God we are already known through and through, and I hope that in your conscience, too, we will come to be as completely known. We are not trying to give ourselves another testimonial, but we are giving you an opportunity to express your pride in us, so that you may be able to answer those who pride themselves on outward appearances but not in the things of the heart. For, if we have behaved like a madman, it is for the sake of God's work. If we behave like a sensible person, it is for your sake. For it is the love of Christ which controls us, because we have come to this conclusion that one died for all, and that the inevitable conclusion is that all died. And he did die for all in order that those who live should no longer live for their own sakes, but for the sake of him who died and was raised again. The result is that from now on we value no man on the world's standards. There was a time when we applied our human standards to Christ, but now that is no longer the way in which we know him. The result is that if a man is in Christ he has been created all over again. The old things have passed away, and lo! they have become new. And all things are from God who reconciled us to himself by means of Christ and who gave us the ministry of reconciliation, a ministry whose message is that God, through Christ, was reconciling the world to himself, not debiting their sins against them, and has given us the story of this reconciliation to tell.

This passage follows very directly on the one that has gone before. Paul had just spoken of standing at the judgment tribunal of Christ. All his life is lived with that kept in view. It is not so much the terror of Christ he really talks about. It is rather awe and reverence that he means. The Old Testament is full of the thought of a cleansing fear. Job speaks of "the fear of the Lord that is wisdom." ( Job 28:28). "What does the Lord your God require of you?" asks the writer of Deuteronomy, and the first item on his answer is, "to fear the Lord your God." ( Deuteronomy 10:12). "The fear of the Lord," says Proverbs, "is the beginning of knowledge." ( Proverbs 1:7 compare Proverbs 9:10). "By the fear of the Lord a man avoids evil." ( Proverbs 16:6). This does not describe the fear of a dog who waits for a whipping or of a cowed child. It is that which keeps even a thoughtless man from desecrating a holy place. It is that which keeps a man from doing things which would break the heart of someone whom he loves. "The fear of the Lord," said the psalmist, "is clean." ( Psalms 19:9). There is a cleansing fear without which a man cannot live the life he ought.

Paul is trying to persuade men of his own sincerity. He has no doubt whatever that in the sight of God his hands are clean and his motives pure. but his enemies have cast suspicion on them, and he wishes to demonstrate his sincerity to his Corinthian friends. This is not from any selfish desire to vindicate himself. It is from the knowledge that, if his sincerity is questioned, the impact of his message will be injured. A man's message will always be heard in the context of his character. That is why the preacher and the teacher must be beyond suspicion. We have to avoid, not only evil, but the very appearance of evil lest anything make others think less, not of us, but of the message which we bring.

In verse 13, ( 2 Corinthians 5:13), Paul insists that behind all his conduct there has been one motive only--to serve God and to help the Corinthians. More than once Paul was thought to be crazy ( Acts 26:24). He was suffering the same misunderstanding as Jesus suffered ( Mark 3:21). The real enthusiast always runs the risk of seeming crazy to lukewarm people.

Kipling tells how, on a world tour, General Booth boarded the ship at a certain port. He was seen off by a horde of tambourine-beating Salvationists. The whole thing revolted Kipling's fastidious soul. Later he got to know the General and told him how much he disapproved of this kind of thing. "Young man," said Booth, "if I thought that I could win one more soul for Christ by standing on my hands and beating a tambourine with my feet I would learn to do it."

The real enthusiast does not care if others think he is a fool. If a man follows out the Christian way of generosity, forgiveness and utter loyalty, there will always be worldly-wise people who will bluntly call him crazy. Paul knew that there was a time for calm, sensible conduct, and he knew, too, that there was a time for the conduct which to the world looks mad. He was prepared to follow either for the sake of Christ and of men.

Paul goes on to the moving motive of the whole Christian life. Christ died for all. To Paul the Christian is, in his favourite phrase, in Christ, and therefore the old self of the Christian died in that death and he arose a new man, as new as if he had been freshly created by the hands of God. In this newness of life he has acquired a new set of standards. He no longer judges things by the standards the world uses. There was a time when Paul had judged Christ by human standards and had set out to eliminate the Christian faith from the world. But not now. Now his standards are different. Now the man whose name he had sought to obliterate is to him the most wonderful person in the world, because he had given to him that friendship of God which he had longed for all his life.

AMBASSADOR FOR CHRIST ( 2 Corinthians 5:20-21 ; 2 Corinthians 6:1-2 )

5:20-21 So then we are acting as ambassadors on Christ's behalf, for God is sending you his invitation through us. We beseech you on behalf of Christ, be reconciled to God. He made him who had no acquaintance with sin to be sin for us, that through him we might become the righteousness of God. Because we are trying to help him to win men, we urge you not to have received the offer of the grace of God all to no purpose. (For scripture says, "At an accepted time I heard you, and in the day of salvation I helped you." Lo! Now is the accepted time. Lo! Now is the day of salvation).

The office that Paul claims as his one glory and his one task is that of ambassador for Christ. The Greek he uses (presbeutes, compare G4246) is a great word. It had two uses corresponding with the Latin word of which it is a translation (legatus).

(i) Roman provinces were divided into two types. One was under the direct control of the senate, the other under the direct control of the Emperor. The distinction was made on this basis--provinces which were peaceful and had no troops in them were senatorial provinces; provinces which were turbulent and had troops stationed in them were imperial provinces. In the imperial provinces, the man who administered the province on behalf of the Emperor, was the legatus presbeutai. So then, the word in the first place paints a picture of a man who has a direct commission from the Emperor; and Paul regarded himself as commissioned by Jesus Christ for the work of the Church.

(ii) But presbeutes (compare G4246) and legatus have an even more interesting meaning. When the Roman senate decided that a country should become a province they sent to it ten legati or presbeutai, that is, envoys, of their own number, who, along with the victorious general, arranged the terms of peace with the vanquished people, determined the boundaries of the new province, drew up a constitution for its new administration, and then returned to submit what they had done for ratification by the senate. They were the men responsible for bringing others into the family of the Roman Empire. So Paul thinks of himself as the man who brings to others the terms of God, whereby they can become citizens of his empire and members of his family.

There is no more responsible position than that of ambassador.

(i) An ambassador of Britain is a Briton in a foreign land. His life is spent among people who usually speak a different language, who have a different tradition and who follow a different way of life. The Christian is always like that. He lives in the world; he takes part in all the life and work of the world; but he is a citizen of heaven. To that extent he is a stranger. The man who is not willing to be different cannot be a Christian at all.

(ii) An ambassador speaks for his own country. When a British ambassador speaks, his voice is the voice of Britain. There are times when the Christian has to speak for Christ. In the decisions and the counsels of the world his must be the voice which brings the message of Christ to the human situation.

(iii) The honour of a country is in its ambassador's hands. His country is judged by him. His words are listened to, his deeds are watched and people say, "That is the way such-and-such a country speaks and acts." Lightfoot, the great Bishop of Durham, said in an ordination address, "The ambassador, while acting, acts not only as an agent, but as a representative of his sovereign.... The ambassador's duty is not only to deliver a definite message, to carry out a definite policy; but he is obliged to watch opportunities, to study characters, to cast about for expedients, so that he may place it before his hearers in its most attractive form." It is the great responsibility of the ambassador to commend his country to the men amongst whom he is set.

Here is the Christian's proud privilege and almost terrifying responsibility. The honour of Christ and of the Church are in his hands. By his every word and action he can make men think more-or-less of his Church and of his Master.

We have to note Paul's message. "Be reconciled to God." The New Testament never speaks of God being reconciled to men, but always of men being reconciled to God. There is no question of pacifying an angry God. The whole process of salvation takes its beginning from him. It was because God so loved the world that he sent his son. It is not that God is estranged from man but that man is estranged from him. God's message, the message which Paul brought, is an appeal from a loving Father to wandering and estranged children to come home where love is waiting for them.

Paul beseeches them not to accept the offer of the grace of God all to no purpose. There is such a thing--and it is eternity's tragedy--as the frustration of grace. Let us think of the matter in human terms. Suppose that a father sacrifices and toils to give his son every chance, surrounds him with love, plans for his future with care, and does everything humanly possible to equip him for life. And suppose the son feels no debt of gratitude, never feels the obligation to repay by being worthy of all this; and suppose he fails, not because he has not the ability, but because he will not try, because he forgets the love that gave him so much. That is what breaks a father's heart. When God gives men all his grace and they take their own foolish way and frustrate that grace which might have recreated them, once again Christ is crucified and the heart of God is broken.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Corinthians 5:1

For we know -- The expression “we know” is the language of strong and unwavering assurance. They had no doubt on the subject.

Paul is giving a reason why he and his fellow-laborers did not become weary and faint in their work. The reason was, that they knew that even if their body should die, they had an inheritance reserved for them in heaven.

that if our earthly house [home]-- The word “house” here refers doubtless to the body, as the habitation, or the dwelling-place of the mind or soul. The soul dwells in it as we dwell in a house, or tent.

The word “earthly” here (ἐπιγειος epigeios) stands opposed to “heavenly,” or to the house eternal (ἐν τοῖς οὐρανοῖς en tois ouranois) in the heavens.” The word properly means “upon earth, terrestrial, belonging to the earth, or on the earth,” and is applied to bodies 1 Corinthians 15:40; to earthly things John 3:12; to earthly, or worldly wisdom, James 3:15.

of this tabernacle [tent; -- This word means a booth, or tent - a movable dwelling.

    The use of the word here is not a mere redundancy, but the idea which Paul designs to convey is, doubtless, that the body - the house of the soul - was not a permanent dwelling-place, but was of the same nature as a booth or tent, that was set up for a temporary purpose, or that was easily taken down in migrating from one place to another.

    It refers here to the body as the frail and temporary abode of the soul.

were dissolved [is destroyed; -- (καταλυθῇ kataluthē). This word means properly to disunite the parts of anything; and is applied to the act of throwing down, or destroying a building.

    It is applied here to the body, regarded as a temporary dwelling that might be taken down, and it refers, doubtless, to the dissolution of the body in the grave.

we have a building [an house;] -- Robinson (Lexicon) supposes that it refers to “the future spiritual body as the abode of the soul.”

    Paul is looking forward to the resurrected body which will be the home of our spirit after the Lord’s second coming 1 Thessalonians 2:13-16; 1 Corinthians 15:35-49.

not made with hands, -- Not constructed by man; a habitation not like those which are made by human skill, and which are therefore easily taken down or removed, but one that is made by God himself.

This does not imply that the “earthly house” which is to be superseded by that in heaven is made with hands, but the idea is, that the earthly dwelling has things about it which resemble that which is made by man, or as if it were made with hands; that is it is temporary, frail, easily taken down or removed. But that which is in heaven is permanent, fixed, eternal, as if made by God.

eternal in the heavens. -- Immortal; to live forever. The future body shall never be dissolved by death.

Gill's Exposition of the Whole Bible

For we know, that if our earthly house,.... By this house is meant the body, so called from its being like a well built house, a curious piece of architecture; as an house consists of a variety of parts fitly framed and put together in just symmetry and proportion, and with an entire usefulness in all, so is the body of man; which shows the power and wisdom of God the architect: likewise, because it is the dwelling place of the soul, which makes it appear, that the soul is more excellent than the body, is independent of it, and capable of a separate existence from it: it is said to be an "earthly" house, because it is from the earth; is supported by earthly things; has its present abode on the earth, and will quickly return to it: and the earthly house of this tabernacle, in allusion to the tabernacles the patriarchs and Israelites of old dwelt in; or to the tents and tabernacles of soldiers, shepherds, travellers, and such like persons, which are soon put up and taken down, and removed from place to place; and denotes the frailty and short continuance of our mortal bodies. So Plato z calls the body

γηινον σκηνος, "an earthly tabernacle"; so the Jews were wont to call the body an house, and a "tabernacle":

"every man (they say a) has two houses, בית הגוף, "the house of the body", and the house of the soul; the one is the outward, the other the inward house.''

So Abarbinel b paraphrases those words, Isaiah 18:4.

""I will consider in my dwelling place; I will return", or again consider in my dwelling place, which is the body, for that is משכן הנפש, "the tabernacle of the soul".''

Now this tabernacle may, and will be, "dissolved", unpinned, and taken down; which does not design an annihilation of it, but a dissolution of its union with the soul, and its separation from it: and when the apostle puts an "if" upon it, it is not to be understood as though it is uncertain whether it would be dissolved or not, unless it be said with a view to the change that will be on living saints at Christ's second coming; but it is rather a concession of the matter, and may be rendered, "though the earthly house", c. or it points out the time when the saints' future happiness shall begin, "when the earthly house", c. and signifies that being in the body, in some sense, retards the enjoyment of it. Now it is the saints' comfort whilst they are in it, and in a view of the dissolution of it, that they

have a building of God, an house not made with hands, eternal in the heavens? which some understand of the glorified body upon its resurrection, as opposed to its frail, mortal, earthly frame in its present situation though rather all this designs the happiness of the saints, which will be begun, and they shall immediately enter into, at the dissolution of their bodies, and will be consummated at the resurrection which is all of God's building and preparing; not made by the hands of the creature; or obtained by works of righteousness done by men; and it lies in the heavens, and will continue for ever. So the c Jews speak of בית קדישא, "the holy house", in the world to come, and which they suppose is intended in

Isaiah 56:5. In this the saints have a present interest; they have it already built and prepared for them; they have an indubitate right and title to it through the righteousness of Christ; they have it secured to them in Christ, their feoffee in trust, their head and representative; and they have the earnest of it, the Spirit of God in their hearts; of all which they have sure and certain knowledge: "for we know"; they are well assured of the truth of this from the promise of God, who cannot lie, from the declaration of the Gospel, the testimony of the Spirit, and the close and inseparable connection there is between the grace they have already received, and the glory that shall be hereafter.

z In Clement. Alexandr. Stromat. l. 5. p. 593. a Sepher Caphtor, fol. 38. 2. b Mashmia Jeshua, fol. 11. 4. c Zohar in Exod. fol. 34. 3. & 35. 3.

Henry's Complete Commentary on the Bible

      1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.   2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven:   3 If so be that being clothed we shall not be found naked.   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.   5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit.   6 Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:   7 (For we walk by faith, not by sight:)   8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.   9 Wherefore we labour, that, whether present or absent, we may be accepted of him.   10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.   11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

      The apostle in these verses pursues the argument of the former chapter, concerning the grounds of their courage and patience under afflictions. And,

      I. He mentions their expectation, and desire, and assurance, of eternal happiness after death, 2 Corinthians 5:1-5; 2 Corinthians 5:1-5. Observe particularly,

      1. The believer's expectation of eternal happiness after death, 2 Corinthians 5:1; 2 Corinthians 5:1. He does not only know, or is well assured by faith of the truth and reality of the thing itself--that there is another and a happy life after this present life is ended, but he has good hope through grace of his interest in that everlasting blessedness of the unseen world: "We know that we have a building of God, we have a firm and well-grounded expectation of the future felicity." Let us take notice, (1.) What heaven is in the eye and hope of a believer. He looks upon it as a house, or habitation, a dwelling-place, a resting-place, a hiding-place, our Father's house, where there are many mansions, and our everlasting home. It is a house in the heavens, in that high and holy place which as far excels all the palaces of this earth as the heavens are high above the earth. It is a building of God, whose builder and maker is God, and therefore is worthy of its author; the happiness of the future state is what God hath prepared for those that love him. It is eternal in the heavens, everlasting habitations, not like the earthly tabernacles, the poor cottages of clay in which our souls now dwell, which are mouldering and decaying, and whose foundations are in the dust. (2.) When it is expected this happiness shall be enjoyed--immediately after death, so soon as our house of this earthly tabernacle is dissolved. Note, [1.] That the body, this earthly house, is but a tabernacle, that must be dissolved shortly; the nails or pins will be drawn, and the cords be loosed, and then the body will return to dust as it was. [2.] When this comes to pass, then comes the house not made with hands. The spirit returns to God who gave it; and such as have walked with God here shall dwell with God for ever.

      2. The believer's earnest desire after this future blessedness, which is expressed by this word, stenazomen--we groan, which denotes, (1.) A groaning of sorrow under a heavy load; so believers groan under the burden of life: In this we groan earnestly,2 Corinthians 5:2; 2 Corinthians 5:2. We that are in this tabernacle groan, being burdened,2 Corinthians 5:4; 2 Corinthians 5:4. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan because burdened with a body of sin, and the many corruptions that are still remaining and raging in them. This makes them complain, O wretched man that I am!Romans 7:24. (2.) There is a groaning of desire after the happiness of another life; and thus believers groan: Earnestly desiring to be clothed upon with our house which is from heaven (2 Corinthians 5:2; 2 Corinthians 5:2), to obtain a blessed immortality, that mortality might be swallowed up of life (2 Corinthians 5:4; 2 Corinthians 5:4), that being found clothed, we may not be naked (2 Corinthians 5:3; 2 Corinthians 5:3), that, if it were the will of God, we might not sleep, but be changed; for it is not desirable in itself to be unclothed. Death considered merely as a separation of soul and body is not to be desired, but rather dreaded; but, considered as a passage to glory, the believer is willing rather to die than live, to be absent from the body, that he may be present with the Lord (2 Corinthians 5:1; 2 Corinthians 5:1), to leave this body that he may go to Christ, and to put off these rags of mortality that he may put on the robes of glory. Note, [1.] Death will strip us of the clothing of flesh, and all the comforts of life, as well as put an end to all our troubles here below. Naked we came into this world, and naked shall we go out of it. But, [2.] Gracious souls are not found naked in the other world; no, they are clothed with garments of praise, with robes of righteousness and glory. They shall be delivered out of all their troubles, and shall have washed their robes and made them white in the blood of the Lamb, Revelation 7:14.

      3. The believer's assurance of his interest in this future blessedness, on a double account:-- (1.) From the experience of the grace of God, in preparing and making him meet for this blessedness. He that hath wrought us for the self-same thing is God,2 Corinthians 5:5; 2 Corinthians 5:5. Note, All who are designed for heaven hereafter are wrought or prepared for heaven while they are here; the stones of that spiritual building and temple above are squared and fashioned here below. And he that hath wrought us for this is God, because nothing less than a divine power can make a soul partaker of a divine nature; no hand less than the hand of God can work us for this thing. A great deal is to be done to prepare our souls for heaven, and that preparation of the heart is from the Lord. (2.) The earnest of the Spirit gave them this assurance: for an earnest is part of payment, and secures the full payment. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort.

      II. The apostle deduces an inference for the comfort of believers in their present state and condition in this world, 2 Corinthians 5:6-8; 2 Corinthians 5:6-8. Here observe, 1. What their present state or condition is: they are absent from the Lord (2 Corinthians 5:6; 2 Corinthians 5:6); they are pilgrims and strangers in this world; they do but sojourn here in their earthly home, or in this tabernacle; and though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be: we cannot see his face while we live: For we walk by faith, not by sight,2 Corinthians 5:7; 2 Corinthians 5:7. We have not the vision and fruition of God, as of an object that is present with us, and as we hope for hereafter, when we shall see as we are seen. Note, Faith is for this world, and sight is reserved for the other world: and it is our duty, and will be our interest, to walk by faith, till we come to live by sight. 2. How comfortable and courageous we ought to be in all the troubles of life, and in the hour of death: Therefore we are, or ought to be, always confident (2 Corinthians 5:6; 2 Corinthians 5:6), and again (2 Corinthians 5:8; 2 Corinthians 5:8), We are confident, and willing rather to be absent from the body. True Christians, if they duly considered the prospect faith gives them of another world, and the good reasons of their hope of blessedness after death, would be comforted under the troubles of life, and supported in the hour of death: they should take courage, when they are encountering the last enemy, and be willing rather to die than live, when it is the will of God that they should put off this tabernacle. Note, As those who are born from above long to be there, so it is but being absent from the body, and we shall very soon be present with the Lord--but to die, and be with Christ--but to close our eyes to all things in this world, and we shall open them in a world of glory. Faith will be turned into sight.

      III. He proceeds to deduce an inference to excite and quicken himself and others to duty, 2 Corinthians 5:9-11; 2 Corinthians 5:9-11. So it is that well-grounded hopes of heaven will be far from giving the least encouragement to sloth and sinful security; on the contrary, they should stir us up to use the greatest care and diligence in religion: Wherefore, or because we hope to be present with the Lord, we labour and take pains, 2 Corinthians 5:9; 2 Corinthians 5:9. Philotimoumetha--We are ambitious, and labour as industriously as the most ambitious men do to obtain what they aim at. Here observe, 1. What it was that the apostle was thus ambitious of--acceptance with God. We labour that, living and dying, whether present in the body or absent from the body, we may be accepted of him, the Lord (2 Corinthians 5:9; 2 Corinthians 5:9), that we may please him who hath chosen us, that our great Lord may say to us, Well done. This they coveted as the greatest favour and the highest honour: it was the summit of their ambition. 2. What further quickening motives they had to excite their diligence, from the consideration of the judgment to come, 2 Corinthians 5:10; 2 Corinthians 5:11. There are many things relating to this great matter that should awe the best of men into the utmost care and diligence in religion; for example, the certainty of this judgment, for we must appear; the universality of it, for we must all appear; the great Judge before whose judgment-seat we must appear, the Lord Jesus Christ, who himself will appear in flaming fire; the recompence to be then received, for things done in the body, which will be very particular (unto every one), and very just, according to what we have done, whether good or bad. The apostle calls this awful judgment the terror of the Lord (2 Corinthians 5:11; 2 Corinthians 5:11), and, by the consideration thereof, was excited to persuade men to repent, and live a holy life, that, when Christ shall appear terribly, they may appear before him comfortably. And, concerning his fidelity and diligence, he comfortably appeals unto God, and the consciences of those he wrote to: We are made manifest unto God, and I trust also are made manifest in your consciences.