2 Corinthians 5:2
Verse
Context
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,3because when we are clothed, we will not be found naked.
Sermons
Chuck Smith
Olin Alfred Curtis
Anne Dutton
E.L. Bevir
Hans R. Waldvogel
John Calvin
Count ZinzendorfSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For in this we groan - While in this state, and in this body, we are encompassed with many infirmities, and exposed to many trials, so that life is a state of discipline and affliction, and every thing within and around us says, "Arise and depart, for this is not your rest!" Those who apply these words to what they call the apostle's sense of indwelling sin, abuse the passage. There is nothing of the kind either mentioned or intended. Desiring to be clothed upon with our house - This and the following verses are, in themselves, exceedingly obscure, and can be only interpreted by considering that the expressions used by the apostle are all Jewish, and should be interpreted according to their use of them. Schoettgen has entered largely into the argument here employed by the apostle, and brought forth much useful information. He observes, 1. That the Hebrew word לבש labash, which answers to the apostle's ενδυσασθαι, to be clothed, signifies to be surrounded, covered, or invested with any thing. So, to be clothed with the uncircumcision, signifies to be uncircumcised. Yalcut Rubeni, fol. 163. On the words, Exo 24:18, Moses went into the midst of the cloud, and gat him up into the mount, Sohar Exod., fol. 77, has these words, He went into the midst of the cloud, as if one put on a garment; so he was Clothed with the Cloud. Sohar Levit., fol. 29: "The righteous are in the terrestrial paradise, where their souls are clothed with the lucid crown;" i.e. they are surrounded, encompassed with light, etc. 2. The word בית beith, House, in Hebrew often denotes a cover, case, or clothing. So, in the Targum of Onkelos, בית אפי beith appei, the House or the Face, is a veil; and so בית אצבעים beith etsbaim, the House of the Fingers, and בית יד beith yad, the House of the Hand, signify gloves; בית רגלים beith regalim, the House of the Feet, shoes. Therefore, οικητηριον - επενδυσασθαι, to be clothed on with a house, may signify any particular qualities of the soul; what we, following the very same form of speech, call a habit, i.e. a coat or vestment. So we say the man has got a habit of vice, a habit of virtue, a habit of swearing, of humility, etc., etc. 3. The Jews attribute garments to the soul, both in this and the other world; and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering which answers the same end to them before they come into life as their bodies do afterwards. And they state that the design of God in sending souls into the world is, that they may get themselves a garment by the study of the law and good works. See several proofs in Schoettgen. 4. It is plain, also, that by this garment or covering of the soul they mean simply what we understand by acquiring the image of God - being made holy. This image they assert "Adam lost by his fall, and they represent man in a sinful state as being naked." So they represent the Israelites before their making the molten calf, as having received holy garments from Mount Sinai; but afterwards, having worshipped the calf, they were stripped of these, and left naked. 5. But notwithstanding they speak of this clothing as implying righteous and holy dispositions, and heavenly qualities, yet they all agree in assigning certain vehicles to separate spirits, in which they act; but of these vehicles they have strange notions; yet they acknowledge that without them, whether they be of light, fire, etc., or whatever else, they cannot see and contemplate the Supreme Wisdom. In Synopsis Sohar, page 137, we have these words: "When the time draws near in which a man is to depart from this world, the angel of death takes off his mortal garment and clothes him with one from paradise, in which he may see and contemplate the Supreme Wisdom; and therefore the angel of death is said to be very kind to man, because he takes off from him the garment of this world, and clothes him with a much more precious one prepared in paradise." When the apostle says that they earnestly desired to be clothed upon with our house which is from heaven, he certainly means that the great concern of all the genuine followers of God was to be fully prepared to enjoy the beatific vision of their Maker and Redeemer.
Jamieson-Fausset-Brown Bible Commentary
For in this--Greek, "For also in this"; "herein" (Co2 8:10). ALFORD takes it, "in this" tabernacle. Co2 5:4, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (Co2 5:1), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death. we groan-- (Rom 8:23) under the body's weaknesses now and liability to death. earnestly desiring to be clothed upon--translate, "earnestly longing to have ourselves clothed upon," &c., namely, by being found alive at Christ's coming, and so to escape dissolution by death (Co2 5:1, Co2 5:4), and to have our heavenly body put on over the earthly. The groans of the saints prove the existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment. our house--different Greek from that in Co2 5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (Co2 5:1) [BENGEL]. from heaven--This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (Th1 4:16). Therefore this "habitation" or "domicile" is not heaven itself.
John Gill Bible Commentary
For in this we groan earnestly,.... Meaning either for this happiness we groan, or rather in this tabernacle we groan. These words are a reason of the former, proving that the saints have a building of God; and they know they have it, because they groan after it here; for the groanings of the saints are under the influence and direction of the Spirit of God, who makes intercession for them, as for grace, so for glory, according to the will of God: and this groaning is further explained by desiring to be clothed upon with our house which is from heaven; by which is meant not the glorified body in the resurrection morn; for though the bodies of the saints will be glorious, incorruptible, powerful, and spiritual, they are not said to be celestial, nor will they be from heaven, but be raised out of the earth: besides, the apostle is speaking of an habitation the soul will go into, and is desirous of going into as soon as it removes out of the earthly house of the body, and of a clothing it desires to be clothed with as soon as it is stripped of the garment of the flesh: wherefore, by the house from heaven must be meant the heavenly glory, which departed souls immediately enter into, and are arrayed with, even the white and shining robes of purity, perfection, and glory they shall be clothed with, as soon as ever their tabernacles are unpinned and dissolved. The Jews indeed speak of a celestial body which the soul shall be clothed with immediately upon its separation from the earthly body, and much in such figurative terms as the apostle does in this, and the following verse; "when a man's time is come, say they (d), to go out of this world, he does not depart until the angel of death has stripped him of the clothing of body, (see Co2 5:4) and when the soul is stripped of the body, by the angel of death, it goes , "and is clothed with that other body", which is in paradise, of which it was stripped when it came into this world; for the soul has no pleasure but in the body, which is from thence, and it rejoices because it is stripped of the body of this world, "and is clothed with another perfect clothing".'' And a little after, "the holy blessed God deals well with men, for he does not strip men of their clothes until he has provided for them other clothes, more precious and better than these, except the wicked of the world, who return not to their Lord by perfect repentance; for naked they came into this world, and naked (see Co2 5:3) they shall return hence.'' And in another place (e), "the soul does not go up to appear before the Holy King, until it is worthy to be clothed , "with the clothing which is above".'' (d) Zohar in Exod. fol. 62. 1, 2. (e) Zohar in Exod. fol. 92. 2. Vid. fol. 84. 3. & in Gen. fol. 49. 3. & Caphtor, fol. 18. 2. & 78. 2.
Tyndale Open Study Notes
5:2 we long to put on our heavenly bodies: This is no death wish; Paul was yearning for the Lord’s return when he would give new bodies to his people (1 Cor 15:51-58; Phil 3:20-21; 1 Thes 4:16-17).
2 Corinthians 5:2
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,3because when we are clothed, we will not be found naked.
- Scripture
- Sermons
- Commentary
The Rapture!
By Chuck Smith0The RaptureReadiness for Christ's ReturnMAT 24:32LUK 21:281CO 15:512CO 5:2PHP 1:21PHP 3:201TH 4:131TH 5:9JAS 5:7REV 4:1Chuck Smith emphasizes the profound difference between death for Christians and non-Christians, describing it as a transition to be with Christ, which is far better. He explains the concept of the Rapture, where believers will be suddenly taken up to meet the Lord, and reassures that this event is distinct from the Second Coming. Smith encourages believers to be watchful and ready for the Rapture, highlighting the signs of the times, particularly the re-establishment of Israel. He warns against complacency and urges individuals to prepare their hearts for Christ's return, emphasizing the urgency of accepting Jesus as Lord and Savior. The sermon concludes with a call to readiness, reminding listeners of the hope and joy found in being part of the Church at the time of the Rapture.
The Resurrection of the Body
By Olin Alfred Curtis0ROM 8:231CO 15:352CO 5:2PHP 3:211JN 3:2Olin Alfred Curtis emphasizes the importance of understanding the doctrine of the resurrection in eschatology, focusing on the positive process of redemption and the completion of the redeemed man through the resurrection of the body. He rejects various misconceptions about the resurrection, highlighting that it is a purely spiritual body made by God's direct intention, conditioned by the body of the grave, and a repetition of the earthly body with splendid additions. Curtis draws from Saint Paul's analogy of the seed-process to explain the resurrection and stresses the social and structural significance of the glorified body in maintaining personal identity and union with Christ.
Transcendent, Soul-Attracting Glories
By Anne Dutton0PSA 16:111CO 15:542CO 3:182CO 5:21PE 1:4Anne Dutton preaches about the believer's anticipation of the heavenly glory awaiting them, emphasizing the eternal inheritance and joy that will be experienced in the presence of God. She expresses a deep longing for the incorruptible and undefiled blessings of heaven, free from sin and weakness, where believers will be filled with heavenly delights and the immediate vision of God and the Lamb for eternity. Despite the struggles and burdens faced in this earthly life, the hope of immortality and the prospect of being forever with the Lord bring comfort and joy, as death is seen as a gateway to eternal life and the full realization of God's glory.
Every Good Gift
By E.L. Bevir02CO 5:2PHP 2:9COL 2:9HEB 2:91JN 5:6E.L. Bevir preaches about the descent of every good gift from God, emphasizing the Holy Ghost's descent from the glorified Christ and God's work based on His nature of light and love. He challenges the flawed theories of evolution and human progress, highlighting the revelation of God's glory in Christ and the new order of things initiated at His resurrection. Bevir urges believers to grasp God's infinite satisfaction in Jesus and His delight in Him, leading to a deeper understanding of God's counsels and a rejection of human theories in favor of growth in the knowledge of Christ.
Saved by Hope (Groaning in the Spirit Is Answered by the "Salvation Ready to Be Revealed")
By Hans R. Waldvogel0Groaning In The SpiritHope in ChristROM 8:221CO 15:192CO 5:21TI 1:1Hans R. Waldvogel emphasizes that we are 'saved by hope,' highlighting the groaning of creation and believers as they await redemption. He explains that this hope is not merely for this life but is rooted in the promise of Jesus Christ, who is our ultimate hope. Waldvogel encourages believers to recognize their identity as not of this world and to engage in prayer that reflects the Holy Spirit's groaning within them. He stresses the importance of waiting on the Lord and being prepared for Christ's return, urging the congregation to keep their hope alive and to understand the significance of their spiritual journey. Ultimately, he calls for a deeper connection with God through prayer and the Holy Spirit.
Of Meditating on the Future Life
By John Calvin0PSA 73:3ROM 8:362CO 5:2PHP 1:202TH 1:62TI 4:18John Calvin preaches about the three divisions of the chapter, emphasizing the use of the cross to train believers to despise the present life and aspire to the future, describing believers' infirmity in dreading death, and highlighting the importance of longing for eternal life. He stresses the need for believers to maintain gratitude towards God for the present life, recognizing it as a divine blessing designed to promote their salvation. Calvin urges believers to eagerly desire death and the final resurrection, looking forward with joy to being delivered from the evils of this world and entering into the blessed inheritance of eternal life and glory.
The Third Pennsylvania Sermon
By Count Zinzendorf0EXO 9:162KI 5:13ISA 61:10MAT 9:12MAT 22:11LUK 13:28LUK 14:82CO 5:2HEB 12:151PE 1:10REV 3:17REV 21:27Count Zinzendorf preaches about the importance of being clothed in the righteousness of Jesus Christ to avoid the judgment of rejection. He emphasizes the danger of spiritual arrogance and self-righteousness, leading to being sent away with disgrace and insult. Zinzendorf urges humility, acknowledging one's need for salvation, and accepting the gift of righteousness from Jesus. He warns against depending on one's own virtues and holiness, stressing the necessity of being covered by the righteousness of Christ to stand before God. The sermon concludes with a prayer for God's mercy on those who are spiritually blind and a plea for grace to remain clothed in Christ's righteousness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
For in this we groan - While in this state, and in this body, we are encompassed with many infirmities, and exposed to many trials, so that life is a state of discipline and affliction, and every thing within and around us says, "Arise and depart, for this is not your rest!" Those who apply these words to what they call the apostle's sense of indwelling sin, abuse the passage. There is nothing of the kind either mentioned or intended. Desiring to be clothed upon with our house - This and the following verses are, in themselves, exceedingly obscure, and can be only interpreted by considering that the expressions used by the apostle are all Jewish, and should be interpreted according to their use of them. Schoettgen has entered largely into the argument here employed by the apostle, and brought forth much useful information. He observes, 1. That the Hebrew word לבש labash, which answers to the apostle's ενδυσασθαι, to be clothed, signifies to be surrounded, covered, or invested with any thing. So, to be clothed with the uncircumcision, signifies to be uncircumcised. Yalcut Rubeni, fol. 163. On the words, Exo 24:18, Moses went into the midst of the cloud, and gat him up into the mount, Sohar Exod., fol. 77, has these words, He went into the midst of the cloud, as if one put on a garment; so he was Clothed with the Cloud. Sohar Levit., fol. 29: "The righteous are in the terrestrial paradise, where their souls are clothed with the lucid crown;" i.e. they are surrounded, encompassed with light, etc. 2. The word בית beith, House, in Hebrew often denotes a cover, case, or clothing. So, in the Targum of Onkelos, בית אפי beith appei, the House or the Face, is a veil; and so בית אצבעים beith etsbaim, the House of the Fingers, and בית יד beith yad, the House of the Hand, signify gloves; בית רגלים beith regalim, the House of the Feet, shoes. Therefore, οικητηριον - επενδυσασθαι, to be clothed on with a house, may signify any particular qualities of the soul; what we, following the very same form of speech, call a habit, i.e. a coat or vestment. So we say the man has got a habit of vice, a habit of virtue, a habit of swearing, of humility, etc., etc. 3. The Jews attribute garments to the soul, both in this and the other world; and as they hold that all human souls pre-exist, they say that, previously to their being appointed to bodies, they have a covering which answers the same end to them before they come into life as their bodies do afterwards. And they state that the design of God in sending souls into the world is, that they may get themselves a garment by the study of the law and good works. See several proofs in Schoettgen. 4. It is plain, also, that by this garment or covering of the soul they mean simply what we understand by acquiring the image of God - being made holy. This image they assert "Adam lost by his fall, and they represent man in a sinful state as being naked." So they represent the Israelites before their making the molten calf, as having received holy garments from Mount Sinai; but afterwards, having worshipped the calf, they were stripped of these, and left naked. 5. But notwithstanding they speak of this clothing as implying righteous and holy dispositions, and heavenly qualities, yet they all agree in assigning certain vehicles to separate spirits, in which they act; but of these vehicles they have strange notions; yet they acknowledge that without them, whether they be of light, fire, etc., or whatever else, they cannot see and contemplate the Supreme Wisdom. In Synopsis Sohar, page 137, we have these words: "When the time draws near in which a man is to depart from this world, the angel of death takes off his mortal garment and clothes him with one from paradise, in which he may see and contemplate the Supreme Wisdom; and therefore the angel of death is said to be very kind to man, because he takes off from him the garment of this world, and clothes him with a much more precious one prepared in paradise." When the apostle says that they earnestly desired to be clothed upon with our house which is from heaven, he certainly means that the great concern of all the genuine followers of God was to be fully prepared to enjoy the beatific vision of their Maker and Redeemer.
Jamieson-Fausset-Brown Bible Commentary
For in this--Greek, "For also in this"; "herein" (Co2 8:10). ALFORD takes it, "in this" tabernacle. Co2 5:4, which seems parallel, favors this. But the parallelism is sufficiently exact by making "in this we groan" refer generally to what was just said (Co2 5:1), namely, that we cannot obtain our "house in the heavens" except our "earthly tabernacle" be first dissolved by death. we groan-- (Rom 8:23) under the body's weaknesses now and liability to death. earnestly desiring to be clothed upon--translate, "earnestly longing to have ourselves clothed upon," &c., namely, by being found alive at Christ's coming, and so to escape dissolution by death (Co2 5:1, Co2 5:4), and to have our heavenly body put on over the earthly. The groans of the saints prove the existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment. our house--different Greek from that in Co2 5:1; translate, "our habitation," "our domicile"; it has a more distinct reference to the inhabitant than the general term "house" (Co2 5:1) [BENGEL]. from heaven--This domicile is "from heaven" in its origin, and is to be brought to us by the Lord at His coming again "from heaven" (Th1 4:16). Therefore this "habitation" or "domicile" is not heaven itself.
John Gill Bible Commentary
For in this we groan earnestly,.... Meaning either for this happiness we groan, or rather in this tabernacle we groan. These words are a reason of the former, proving that the saints have a building of God; and they know they have it, because they groan after it here; for the groanings of the saints are under the influence and direction of the Spirit of God, who makes intercession for them, as for grace, so for glory, according to the will of God: and this groaning is further explained by desiring to be clothed upon with our house which is from heaven; by which is meant not the glorified body in the resurrection morn; for though the bodies of the saints will be glorious, incorruptible, powerful, and spiritual, they are not said to be celestial, nor will they be from heaven, but be raised out of the earth: besides, the apostle is speaking of an habitation the soul will go into, and is desirous of going into as soon as it removes out of the earthly house of the body, and of a clothing it desires to be clothed with as soon as it is stripped of the garment of the flesh: wherefore, by the house from heaven must be meant the heavenly glory, which departed souls immediately enter into, and are arrayed with, even the white and shining robes of purity, perfection, and glory they shall be clothed with, as soon as ever their tabernacles are unpinned and dissolved. The Jews indeed speak of a celestial body which the soul shall be clothed with immediately upon its separation from the earthly body, and much in such figurative terms as the apostle does in this, and the following verse; "when a man's time is come, say they (d), to go out of this world, he does not depart until the angel of death has stripped him of the clothing of body, (see Co2 5:4) and when the soul is stripped of the body, by the angel of death, it goes , "and is clothed with that other body", which is in paradise, of which it was stripped when it came into this world; for the soul has no pleasure but in the body, which is from thence, and it rejoices because it is stripped of the body of this world, "and is clothed with another perfect clothing".'' And a little after, "the holy blessed God deals well with men, for he does not strip men of their clothes until he has provided for them other clothes, more precious and better than these, except the wicked of the world, who return not to their Lord by perfect repentance; for naked they came into this world, and naked (see Co2 5:3) they shall return hence.'' And in another place (e), "the soul does not go up to appear before the Holy King, until it is worthy to be clothed , "with the clothing which is above".'' (d) Zohar in Exod. fol. 62. 1, 2. (e) Zohar in Exod. fol. 92. 2. Vid. fol. 84. 3. & in Gen. fol. 49. 3. & Caphtor, fol. 18. 2. & 78. 2.
Tyndale Open Study Notes
5:2 we long to put on our heavenly bodies: This is no death wish; Paul was yearning for the Lord’s return when he would give new bodies to his people (1 Cor 15:51-58; Phil 3:20-21; 1 Thes 4:16-17).