John Calvin Commentary 2 Corinthians 5:1

"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." — 2 Corinthians 5:1 (ASV)

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.