John Calvin Commentary 2 Corinthians 5

For we know. Here follows an amplification (επεξεργασια) or embellishment of the preceding statement. For Paul intends to correct in us impatience, dread, and dislike of the cross, contempt for what is lowly, and in short, pride and softness; and this can only be accomplished by raising our minds as high as heaven, through contempt of the world.

Now he employs 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 that awaits believers in heaven after death. For what is it that keeps people so firmly bound in a misplaced attachment to this life, but that they deceive themselves with a false imagination—thinking they are happy living here?

On the other hand, it is not enough to be aware of the miseries of this life if we do not at the same time have in view the felicity and glory of the future life. This is common to good and bad alike—that both desire to live.

This also is common to both—that when they consider how many and how great are the miseries to which they are exposed here (with this difference, however, that unbelievers know of no adversities but those of the body only, while the pious are more deeply affected by spiritual distresses), they often groan, often deplore their condition, and desire a remedy for their evils. However, since all naturally view death with horror, unbelievers never willingly leave 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, he says. This knowledge does not spring from the human intellect but arises from the revelation of the Holy Spirit. Hence, it is peculiar to believers. Even pagans had some idea of the immortality of the soul, but there was not one of them who had assurance of it—not one of them could boast that he spoke of a thing that was known to him. Believers alone can affirm this, to whom it has been testified by the Word and Spirit of God.

Besides, it should be observed that this knowledge is not merely of a general kind, as if believers were merely persuaded in a general way that the children of God will be in a better condition after death, and had no assurance for themselves individually—for of how very little service this would be for affording a consolation so difficult to attain! On the contrary, each 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 are constructed for a temporary purpose, of flimsy 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 people as a frail hut, to be inhabited by them for a few days.

The same metaphor is also used by Peter in his Second Epistle (2 Peter 1:13–14) and by Job (Job 4:19), when he calls it a house of clay. He places in contrast with this a building of perpetual duration. It is not certain whether he means by this term a state of blessed immortality, which awaits believers after death, or the incorruptible and glorious body, such as it will be after the resurrection. In whichever of these senses it is taken, it will not be unsuitable; though I prefer to understand it as meaning that the blessed condition of the soul after death is the commencement of this building, and the glory of the final resurrection is the consummation of it. This exposition will correspond better with the Apostle’s context. The epithets that he applies to this building tend to confirm more fully its perpetuity.

He restricts since clothed to believers, concerning what he had said about the certainty of a future life, as this is something unique to them. For the wicked, too, are stripped of the body, but as they bring nothing before God except a disgraceful nakedness, they are, consequently, not clothed with a glorious body. Believers, on the other hand, who appear before God clothed with Christ and adorned with His image, receive the glorious robe of immortality.

For I am inclined to take this view, rather than that of Chrysostom and others, who think that nothing new is said here, but that Paul simply repeats here what he had previously said about putting on an eternal habitation. The Apostle, therefore, mentions here a twofold clothing with which God clothes us: the righteousness of Christ and sanctification of the Spirit in this life; and, after death, immortality and glory. The first is the cause of the second, because those whom God has determined to glorify, he first justifies (Romans 8:30).

This meaning, too, is drawn from the particle also, which is undoubtedly introduced to amplify—as if Paul had said that a new robe will be prepared for believers after death, since they have been clothed in this life also.

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

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

Further, he explains the metaphor by saying:

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

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

Now he that has fitted us. This is added so that we may know, that this disposition is supernatural. For mere natural feeling will not lead us forward to this, for it does not comprehend that hundredfold recompense which springs from the dying of a single grain. (John 12:24). We must, therefore, be fitted for it by God.

The manner of it is also added—that he confirms us by his Spirit, who is, so to speak, an earnest. Furthermore, the particle also seems to be added for amplification. “It is God who forms this desire in us, and, lest our courage should give way or waver, the Holy Spirit is given to us as an earnest, because by his testimony he confirms, and ratifies the truth of the promise.” For these are two offices of the Holy Spirit—first, to show believers what they ought to desire, and secondly, to influence their hearts efficaciously, and remove all their doubt, so that they may steadfastly persevere in choosing what is good.

There would, however, be nothing unsuitable in extending the word fitted, to denote that renovation of life with which God adorns his people even in this life, for in this way he already separates them from others, and shows that they are, by means of his grace, marked out for a peculiar condition.

Therefore we are always confident. This means exercising dependence on the earnest of the Spirit; for otherwise, we always tremble, or at least, are courageous or alarmed by turns, and do not retain a uniform and even state of mind. Hence, that good courage of which Paul speaks has no place in us unless it is maintained by the Spirit of God. The connecting particle and, which immediately follows, ought to be understood as meaning because, in this way: We are of good courage, Because we know that we are absent, etc.

This knowledge is the cause of our calmness and confidence. For the reason why unbelievers are constantly in a ferment of anxiety, or obstinately murmur against God, is that they think they will soon cease to exist, and they place in this life the highest and uppermost summit of their felicity. We, on the other hand, live in the exercise of contentment and go forward to death with alacrity, because a better hope is laid up for us.

We are absent from the Lord. Scripture everywhere proclaims that God is present with us; Paul here teaches that we are absent from him. This is seemingly a contradiction, but this difficulty is easily solved when we consider the different senses in which he is said to be present or absent. He is, then, present with all people, inasmuch as he upholds them by his power. He dwells in them, because in him they live and move and have their being (Acts 17:28).

He is present with his believing people by the energy of his Spirit; he lives in them, resides in their midst, indeed, within them.

But meanwhile he is absent from us, insofar as he does not present himself to be seen face to face, because we are still in a state of exile from his kingdom and have not yet attained that blessed immortality which the angels who are with him enjoy.

At the same time, to be absent, in this passage, refers merely to knowledge, as is evident from the reason that follows.