Verse
Context
Sermons
Norman Meeten
C.H. Spurgeon
Willie MullanC.H. Spurgeon
William MacDonald
Rene Rivera
James R. CochraneSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, Exo 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.
John Gill Bible Commentary
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 , "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, , "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, Isa 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 , "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 , "the holy house", in the world to come, and which they suppose is intended in Isa 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.
Matthew Henry Bible Commentary
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, Co2 5:1-5. Observe particularly, 1. The believer's expectation of eternal happiness after death, Co2 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, Co2 5:2. We that are in this tabernacle groan, being burdened, Co2 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! Rom 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 (Co2 5:2), to obtain a blessed immortality, that mortality might be swallowed up of life (Co2 5:4), that being found clothed, we may not be naked (Co2 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 (Co2 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, Rev 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, Co2 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, Co2 5:6-8. Here observe, 1. What their present state or condition is: they are absent from the Lord (Co2 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, Co2 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 (Co2 5:6), and again (Co2 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, Co2 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, Co2 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 (Co2 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, Co2 5:10, Co2 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 (Co2 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.
Tyndale Open Study Notes
5:1-10 The prospect of eternal hope is bright, with heavenly bodies replacing the dying bodies of this present life. The God of resurrection will also raise us and present us to himself with all believers (4:14). The immediate stimulus for this statement of resurrection hope was what Paul had to face in Ephesus (1:8-11). The frailty of his body reminded him of what lies beyond death, when this earthly tent we live in—that is, our body—will be taken down in death and dissolution (see 1 Cor 15:42-57; Phil 3:20-21).
Our Eternal Dwelling
1Now we know that if the earthly tent we live in is dismantled, we have a building from God, an eternal house in heaven, not built by human hands.2For in this tent we groan, longing to be clothed with our heavenly dwelling,
- Scripture
- Sermons
- Commentary
Where the Spirit Is
By Norman Meeten1.6K1:16:01Spirit Of God2CO 1:182CO 3:12CO 3:32CO 5:12CO 5:13GAL 5:1GAL 5:13In this sermon, the preacher begins by highlighting the harsh realities of life for children in China and Cameroon, emphasizing the bondage and darkness that exists even in sophisticated villages in the United Kingdom. He then focuses on the concept of liberty, explaining that true freedom is not the ability to do whatever one wants, but rather the freedom to live a holy and godly life centered on God and Christ. The preacher emphasizes that this freedom comes from being set free from the manipulation of Satan and the grip of habitual sin. He concludes by emphasizing the role of the Holy Spirit in making the promises of God a reality in the lives of believers, guaranteeing and guaranteeing the ongoing working of what Christ has accomplished.
Memento Mori
By C.H. Spurgeon1.6K00:00DeathEternal LifeDEU 32:29PSA 90:12ECC 3:2MAT 24:44JHN 11:25ROM 6:232CO 5:1PHP 1:211TH 4:14HEB 9:27C.H. Spurgeon delivers a powerful sermon titled 'Memento Mori,' urging listeners to reflect on the inevitability of death and the importance of considering their eternal destiny. He emphasizes that while society often avoids the topic of death, true wisdom lies in acknowledging its certainty and preparing for it. Spurgeon warns that our earthly possessions and pleasures are fleeting, and that thoughts of death can lead to a deeper understanding of sin and a greater appreciation for salvation through Christ. He encourages believers to view death as a transition to eternal life, while imploring the unconverted to recognize the urgency of their spiritual state. Ultimately, Spurgeon calls for a heartfelt response to the gospel, reminding all that the way to salvation is simple and accessible.
(John) the Gracious Gaze
By Willie Mullan1.4K43:23GraciousnessJHN 8:58JHN 9:1JHN 9:32CO 4:162CO 5:1In this sermon, the speaker reflects on the story of Jesus healing a blind man. Despite being surrounded by a hostile crowd, Jesus takes the time to notice and have sympathy for the man in deep trouble. The speaker emphasizes the importance of recognizing when someone has experienced a true transformation and wanting to hear their story. The blind man attributes his healing to a man called Jesus, highlighting the person and the work that Jesus did for him. The sermon also touches on the concept of two kingdoms, the kingdom of God's dear son and the kingdom of God.
The Resurrection Credible
By C.H. Spurgeon1.4K51:50EXO 8:23JHN 5:28JHN 6:40JHN 10:261CO 15:552CO 5:1In this sermon, the preacher emphasizes the incomprehensible nature of the word of God and the difficulty in fully understanding it. He argues that there are no perfect analogies in nature to support the truth of the word of God. While some may compare sleep to death and awakening to resurrection, the analogy falls short as sleep still involves life. The preacher acknowledges the sorrow and tears that come with death, but encourages believers to rejoice in the promise of eternal rest for the faithful. He concludes by urging listeners to hold on to the truth of God's word and to separate themselves from those who reject it.
The Christians Body-Three Stages
By William MacDonald1.2K44:32BodyPSA 139:14ISA 55:8MRK 14:22ROM 8:232CO 5:1EPH 2:7REV 21:4In this sermon, the speaker shares a powerful testimony of a man named Dave who was saved during the breaking of bread. Dave's emotional response to the bread being passed led him to stand up and speak, expressing his gratitude for the prayers of the congregation and his wife. The speaker emphasizes the mysterious ways in which God works and the importance of the breaking of bread as a moment of salvation. The sermon also highlights the idea that heaven will be a place where God's dealings with his people will be unveiled, and where the wonders of the spiritual world will be revealed.
The Terror of the Lord
By Rene Rivera8261:03:202CO 5:1In this sermon, the preacher emphasizes the Christian's responsibility to persuade men and women to come to Christ. He encourages believers to reach out in compassion and love, using various methods to get people's attention and share the gospel. The preacher also emphasizes the importance of pointing others to Christ and His love, urging them to come over to the Lord's side. Additionally, he highlights the need for believers to become new creatures in Christ, going through the refining process to remove impurities and appreciate heaven. Finally, the preacher discusses the responsibility of believers as ambassadors for Christ, emphasizing the importance of non-conformity and non-resistance.
The Glorification of Man 02 Physically
By James R. Cochrane67254:02ACT 2:161CO 15:422CO 5:1In this sermon, the speaker discusses the concept of the body bringing dishonor when it can no longer be controlled or used as desired. He reflects on the sadness of seeing someone with a strong personality and joy begin to lose control over their body. The speaker emphasizes the importance of the inward man, the Christian, who continues to move upward towards God's glory even as the outward man disintegrates. The sermon concludes with a reminder to focus on the things that cannot be seen, rather than the visible and tangible aspects of life.
We're Building a House
By Robert B. Thompson5781:04:252CO 5:1In this sermon, the preacher discusses the concept of our spirit being clothed with a flesh and blood body, allowing us to live in this world. However, he acknowledges that our physical bodies will eventually deteriorate and be taken down. God's plan is to clothe our spirits with an eternal house, described as being of great size, strength, and beauty. The preacher emphasizes that in the spiritual realm, our true nature cannot be hidden, unlike in this world where appearances can be deceiving. He also warns against relying on pre-written sermon notes, as they hinder the preacher's ability to interpret and convey the message that the Holy Spirit is directing.
The Musts of Christ the Shepherd
By Ian Paisley57335:29JHN 10:16JHN 10:27ACT 1:82CO 5:12CO 5:41JN 1:7REV 12:11In this sermon, the preacher emphasizes the importance of hard work and sweat in serving God and spreading the word of Christ. He contrasts the passion and enthusiasm of football fans with the lack of effort in sharing the gospel. The preacher also discusses the need for believers to groan and be burdened for the fallen ones, and to lead a life covered by the blood of Jesus. He concludes by highlighting the seven days mentioned in the chapter, which include suffering, clothing oneself with God's righteousness, and the need to avoid being tied down to worldly things.
Do You Love Me?
By J.C. Ryle5MAT 2:11MAT 7:24JHN 14:22CO 5:12TI 2:20The preacher delves into the significance of 'oikia' (house) in the Bible, highlighting its various meanings such as one's residence, the place of Jesus' birth, and a figure of speech for the human body. 'Oikia' is used to describe the believer's future home in our Father's house and the Church as the body of Christ. The sermon emphasizes the importance of cleansing oneself to become a vessel for honor, separating from false teachings and defilement to be useful for God's purposes.
The Cross and the Mystery of Suffering
By Sadhu Sundar Singh5PSA 119:67LAM 3:31DAN 3:23JHN 10:9JHN 16:20ACT 9:4ROM 8:232CO 5:11PE 4:12Sadhu Sundar Singh preaches about the meaning and purpose of the cross, explaining that through Jesus bearing the cross, heaven was opened to believers, and by believers taking up their cross, they enter heaven and experience unbounded bliss. Pain and suffering exist due to man's rebellion against God's laws, meant to prepare them for an eternal home. God uses suffering as bitter medicine to promote spiritual health and awaken believers to their true home in heaven. The cross, though bitter outwardly, reveals spiritual peace and joy to those who bear it, just as Jesus shared in the sufferings of His followers to bring them relief and eternal safety.
Death Puts an End to All Changes
By Thomas Brooks2DeathEternal LifePSA 116:15JHN 11:25ROM 8:181CO 15:542CO 5:1PHP 1:211TH 4:142TI 4:7HEB 2:14REV 21:4Thomas Brooks emphasizes that for a believer, death signifies the end of all earthly changes and struggles, marking their last day as their best day. He reflects on the transient nature of life, where joy can quickly turn to sorrow, health to sickness, and strength to weakness. Brooks reassures that in death, believers will no longer face temptation or sin, and they will experience eternal comfort and peace in the presence of God. Ultimately, he encourages Christians to view their dying day as a glorious transition to everlasting joy.
Eternal Inheritance
By Joshua Daniel2PSA 31:8PSA 34:1PSA 107:20PSA 119:9ROM 8:232CO 5:12CO 5:4EPH 1:141TH 5:19Joshua Daniel preaches on the eternal inheritance promised to believers in 2 Corinthians 5:1, emphasizing the confidence and assurance we have in God's heavenly dwelling. He challenges listeners to pray for healing and to guard against the worldly influences that can taint our lives and the lives of our children. Daniel encourages believers to groan for heaven, recognizing the impermanence of this world and the need for sanctification in our lives. He urges the congregation to embrace the freedom and opportunities God provides, to seek holiness, and to eagerly anticipate the fullness of eternity with Jesus.
Help Wanted
By C.H. Spurgeon1God's Grace for the ElderlyService in the KingdomPSA 37:25PSA 92:14ISA 46:4MAT 11:28MAT 20:7LUK 15:102CO 5:1PHP 1:61PE 5:10REV 21:4C.H. Spurgeon emphasizes the inclusivity of Christ's call to work in His vineyard, particularly for the elderly, who may feel overlooked in society. He highlights that even at the eleventh hour of life, there is still an opportunity for service and that God promises fair wages, which include grace, comfort, and glory. Spurgeon encourages older individuals to respond to this divine invitation without delay, assuring them that their contributions are valued and rewarded by the Lord. He expresses a desire to reach out to unsaved older individuals, sharing the good news of God's mercy and grace available to them.
What Gives Assurance.
By Andrew Bonar1Faith in ChristAssurance of SalvationISA 6:7DAN 12:13MRK 2:5LUK 7:48LUK 23:43JHN 3:16ROM 15:132CO 5:1PHP 4:31JN 3:14Andrew Bonar emphasizes the importance of assurance in the believer's life, arguing that true assurance comes not from self-examination or the evidence of sanctification, but from a direct focus on Christ and His finished work. He illustrates how many believers mistakenly seek assurance through their own actions and feelings, rather than resting in the promises of God and the sufficiency of Christ's sacrifice. Bonar encourages believers to look to Christ for their assurance, highlighting that the certainty of salvation is rooted in God's unchanging grace and the believer's faith in Christ. He warns against the dangers of living in uncertainty and urges listeners to embrace the peace that comes from knowing their acceptance in Christ. Ultimately, Bonar calls for a deeper understanding of the covenant of grace, which provides a solid foundation for assurance.
Comfort for Mourners
By Henry Law1ISA 33:24ISA 57:1MAT 11:28ACT 14:222CO 5:1HEB 12:231JN 3:2REV 3:12REV 14:13REV 21:4Henry Law preaches about the profound comfort and joy that believers can find in the midst of sorrow and loss, emphasizing the assurance of eternal rest and peace in the presence of God. He highlights the scriptural promises of being reunited with loved ones in heaven, free from pain, sickness, and the troubles of this world. The sermon encourages gratitude for the hope of resurrection and the ultimate perfection awaiting believers in the glorious presence of the Triune God.
The Altar of Abraham
By Andrew Bonar1Eternal HopeFaithGEN 21:33PSA 90:2ISA 40:28DAN 12:2JHN 3:16ROM 6:232CO 5:1HEB 11:10HEB 13:8REV 21:4Andrew Bonar preaches on 'The Altar of Abraham', emphasizing the significance of Abraham's altar as a symbol of faith and communion with the everlasting God. He illustrates how Abraham, amidst his wanderings and losses, found solace and strength in the presence of Jehovah, the everlasting God, who remains constant through life's trials. Bonar encourages believers to view their lives as pilgrimages, looking forward to the eternal city promised by God, while also warning the unsaved of the eternal consequences of rejecting this everlasting God. The sermon invites reflection on the nature of true worship and the importance of recognizing God as the source of eternal hope and joy.
The Pilgrims (An Allegory)
By Hannah More1Pilgrimage of FaithEternal PerspectiveMAT 6:19ROM 12:22CO 5:1PHP 3:20COL 3:21TI 6:7HEB 11:13JAS 5:31PE 2:112PE 3:13Hannah More emphasizes the journey of life as a pilgrimage, where believers are reminded to live in faith as strangers on earth, preparing for their eternal home. She illustrates how many are distracted by earthly desires and neglect the preparation needed for their ultimate destination, often clinging to temporary pleasures instead of focusing on the eternal promises of God. The sermon warns against the folly of hoarding earthly treasures, which cannot be taken into the afterlife, and encourages believers to use their time wisely in preparation for the journey ahead. More calls for a shift in focus from the transient to the eternal, urging the faithful to embrace their identity as pilgrims and to seek the things above. Ultimately, she reassures that God provides a better inheritance for those who remain faithful.
The Two Ministries 2 Corinthians 4 and 5
By John Nelson Darby1Ministry of the SpiritHope in ChristJHN 14:3ROM 8:172CO 3:182CO 4:72CO 5:1EPH 1:13PHP 3:20HEB 10:191PE 1:101JN 3:2John Nelson Darby emphasizes the duality of ministries in 2 Corinthians 4 and 5, contrasting the ministry of the Spirit with that of the Old Testament prophets. He explains that true ministry requires personal possession of the truths we share, highlighting the transformative power of the Holy Spirit in revealing the glory of God through Jesus Christ. Darby illustrates how believers, filled with the Holy Spirit, are called to reflect Christ's glory and await His return, while navigating the trials of life as vessels of His grace. He encourages Christians to recognize their identity in Christ and the hope of eternal glory, urging them to live in light of this truth.
The Funeral
By Thomas Brooks1Victory over DeathEternal LifePSA 116:15ISA 25:8JHN 11:25ROM 8:181CO 15:552CO 5:1PHP 1:211TH 4:14HEB 2:14REV 21:4Thomas Brooks emphasizes that for a Christian, death signifies the end of all earthly struggles such as sins, sorrows, and afflictions, while simultaneously marking the beginning of eternal joys and the fulfillment of hopes. He highlights that death leads to a deeper and more perfect communion with God, allowing believers to triumph over the fear of death. This understanding inspires Christians to boldly proclaim the victory over death, echoing the words, 'O death! where is your sting? O grave! where is your victory?'
Of the Death of the Body.
By John Gill1Hope in Eternal LifeThe Nature of DeathGEN 3:19JOB 14:5ECC 12:7LUK 20:36ROM 6:232CO 5:1PHP 1:231TH 4:14HEB 9:27JAS 2:26John Gill addresses the concept of physical death, distinguishing it from spiritual death and emphasizing that it is a separation of the soul and body. He explores the nature of death, its inevitability for all humans regardless of status or age, and the divine sovereignty behind it. Gill explains that while death is a consequence of sin, it is also a necessary transition for believers, leading them to eternal life with Christ. He reassures that death, though formidable, is ultimately a blessing for the righteous, as it frees them from sin and sorrow.
Who Is Fit to Live on Earth?
By C.H. Spurgeon0Eternal SecurityJoy in SalvationJHN 14:22CO 5:1C.H. Spurgeon emphasizes that being prepared for death brings joy and readiness for life, as true fitness to live on earth comes from being fit for heaven. He argues that a good hope through grace is invaluable, and that those who have found mercy through Christ are the ones who truly experience lightness of heart. Spurgeon encourages believers to view their eternal security as a source of joy rather than melancholy, asserting that the one who has glimpsed heaven is best equipped to live fully on earth.
The Complete Thing
By R.E. Harlow0JHN 7:38ACT 2:4ROM 11:291CO 13:81CO 14:222CO 5:1REV 22:12R.E. Harlow delves into the perfection and balance of the complete Scripture, emphasizing its role in meeting every spiritual need of a person and highlighting Christ as the unifying subject of its 66 books. The completion of the Bible marked a significant event in the Church, with the Holy Spirit inspiring the New Testament writers and bestowing gifts upon the Church. The sermon explores the temporary nature of gifts, the division of dispensations, and the importance of the completion of the New Testament as a turning point in history.
The Happy Exchange
By Thomas Brooks0The Hope of HeavenJoy in ChristPSA 16:11ISA 61:3MAT 5:4JHN 10:10ROM 8:182CO 5:1PHP 3:20COL 3:21PE 1:8REV 21:4Thomas Brooks emphasizes the profound joy of the 'happy exchange' made by Mary, who has transitioned from earthly struggles to heavenly bliss. He encourages the grieving to focus on her newfound happiness in heaven, where she has traded imperfection for perfection and mourning for rejoicing. Brooks reminds the listeners that despite their sorrow, Christ remains a constant source of fullness and joy, urging them to fix their hearts on Him. He highlights that all earthly joys are encapsulated in Christ, who offers ultimate satisfaction and peace. By turning their thoughts to Christ, they can find solace and quiet their grief.
Hymn: The Call
By John Nelson Darby0Eternal HopeDivine CallingPSA 16:11ISA 40:31MAT 11:28JHN 10:27ROM 8:182CO 5:1PHP 3:201TH 4:16HEB 4:9REV 21:4John Nelson Darby emphasizes the powerful and loving call of God that draws believers away from earthly concerns towards a deeper relationship with Him. He reflects on the soothing yet solemn nature of this divine voice, which offers peace and hope amidst life's struggles. The sermon highlights the joy of knowing God and the anticipation of eternal life with Him, encouraging believers to serve faithfully while awaiting His return. Darby expresses a longing for the fulfillment of God's promises and the ultimate rest found in His presence. The message is a reminder of the grace that binds the heart to God and the eternal joy that awaits those who follow His call.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, Exo 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.
John Gill Bible Commentary
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 , "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, , "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, Isa 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 , "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 , "the holy house", in the world to come, and which they suppose is intended in Isa 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.
Matthew Henry Bible Commentary
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, Co2 5:1-5. Observe particularly, 1. The believer's expectation of eternal happiness after death, Co2 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, Co2 5:2. We that are in this tabernacle groan, being burdened, Co2 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! Rom 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 (Co2 5:2), to obtain a blessed immortality, that mortality might be swallowed up of life (Co2 5:4), that being found clothed, we may not be naked (Co2 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 (Co2 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, Rev 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, Co2 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, Co2 5:6-8. Here observe, 1. What their present state or condition is: they are absent from the Lord (Co2 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, Co2 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 (Co2 5:6), and again (Co2 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, Co2 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, Co2 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 (Co2 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, Co2 5:10, Co2 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 (Co2 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.
Tyndale Open Study Notes
5:1-10 The prospect of eternal hope is bright, with heavenly bodies replacing the dying bodies of this present life. The God of resurrection will also raise us and present us to himself with all believers (4:14). The immediate stimulus for this statement of resurrection hope was what Paul had to face in Ephesus (1:8-11). The frailty of his body reminded him of what lies beyond death, when this earthly tent we live in—that is, our body—will be taken down in death and dissolution (see 1 Cor 15:42-57; Phil 3:20-21).