The Spirit has developed the true perspective of spiritual life. In Christ Jesus life is significantly different than it was under a system of Divinely imposed Law. The First Covenant involved a series of or ceremonies that dealt “only with clean and unclean meats and drinks and different washings, [mere] external rules and regulations for the body imposed to tide the worshipers over until the time of setting things straight [of reformation, of the complete new order when Christ, the Messiah, shall establish the reality of what these things foreshadow—a better covenant]” ^AMPLIFIED (Heb 9:10). Because the people remained fundamentally unchanged in their character and appetites, this kind of religion was required. It was a system in which a personal acquaintance of God not only was not realized, t was a covenant in which such familiarity and intimacy could not be experienced. During the administration of the Law, those few souls who were given to comprehend something of the character and ways of God, did not do so through the Law itself. Rather, it was their faith that brought to them a personal knowledge of the Lord. God cannot be known through laws, ceremonies, and procedures.

            Familiarity with God is not attained by means of external sights and involvements. This is because such an approach relies upon the strength of the individual himself, rather than upon the Lord. Thus it is written that “the law is not of faith,” or “is not based upon faith” ^NIV (Gal 3:12). Thus it is said of those under that Old Covenant, “The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, My people doth not consider” (Isa 1:3). And again, “they regard not the work of the Lord, neither consider the operation of His hands” (Isa 1:3). And again, “for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favor” (Isa 27:11). And again, “For they are a nation void of counsel, neither is there any understanding in them” (Deut 32:28). And again, “For My people is foolish, they have not known Me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge” (Jer 4:22).

            The Law, or “the First,” and now “Old,” Covenant did not address this situation, but only pointed it out and condemned it. Further, there was nothing in that covenant itself that promoted or sustained the knowledge of God. It was, in every sense of the word, “weak through the flesh” (Rom 8:3). That is, because it relied upon what men did (“which if a man DO, he shall live in them” – Ex 18:5), righteousness, or life, could not come through it. As it is written, “for if there had been a law given which could have given life, verily righteousness should have been by the law” (Gal 3:21).

            Now that a “new” covenant has been given, ratified by the blood of Christ (Heb 13:20), it is a grievous transgression to continue to seek Divine approval by means of a procedure, routine, or system of law. The New Covenant is one in which believing is fundamental to the realization of righteousness. It does not say “DO and live,” but “BELIEVE on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31). This by no means excludes obedience. Rather, it makes obedience possible. For this reason, obedience is said to be “of faith” – or that which “comes from faith” ^NIV (Rom 1:5).

            With these things in mind, Paul has detailed some of the remarkable benefits of the New Covenant (perhaps it would be better to call them “realities”). The third and fourth chapters of this book mention the following characteristics of the New Covenant.

☛     Believers themselves are “epistles” (3:2).

☛     They are Christ’s own “epistle” (3:3a).

☛     They have been written “with the Spirit of the living God” in “fleshly tables of the heart” (3:3b).

☛     “Trust,” or “confidence,” is realized through Christ toward God (3:4).

☛     In distinction to the Old Covenant, “sufficiency” now comes from God (3:5).

☛     Men are made “able ministers” of the Spirit, not of the letter (3:6a).

☛     The Spirit “gives life,” as compared with the Law which offered life through doing (3:6b).

☛     The “ministration of the Spirit” exceeds the glory made known under the Law (3:7-8).

☛     While the law was the “ministration of condemnation,” the New Covenant is the “ministration of righteousness” (3:9).

☛     The glory of the Old Covenant dissipated, while the glory of the New “remains” (3:11).

☛     The New Covenant generates “hope,” rather than condemnation (3:12).

☛     The Old Covenant blinded the minds of men to Divine purpose, while the New Covenant does away with such blindness (3:13-16).

☛     Whereas the Law generated bondage, the New Covenant, through the Spirit, produces liberty (3:17).

☛     While the Old Covenant left the people unchanged, under the New Covenant men are changed “from glory to glory, even as by the Spirit of the Lord” (3:18).

☛     Under the New Covenant, men “faint not” (4:1).

☛     There is a hearty and willing renunciation of the things the Law pointed out and condemned (4:2a).

☛     The truth is manifested, or made known, through the lives of those in Christ Jesus (4:2b).

☛     Under the New Covenant, God shines “in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (4:6).

☛     In the New Covenant we are given a “treasure,” which is presently housed in an “earthen vessel” (4:7).

☛     Life is so arranged as to confirm that the “excellency of the power is of God, and not of us” (4:7b-10).

☛     Both the “dying” of the Lord Jesus and His “life” are made known in our bodies, or “mortal flesh” (4:10-12).

☛     Under the New Covenant men are constrained by faith, not mere duty (4:13).

☛     The motivation for faithfulness is the persuasion of being presented faultless before the Lord (4:14).

☛     The purpose for which men are called is known to those under the New Covenant, which purpose compels them to labor with God (4:14-15).

☛     In Christ men become aware that while the “outward man” is perishing, the “inward man” is being “renewed day by day” (4:16).

☛     Under the New Covenant, afflictions are actually accruing a “far more exceeding and eternal weight of glory” for the sufferer (4:17).

☛     The power to survive and make progress toward glory is realized “while we look not at the things which are seen, but at the things which are not seen” (4:18).

AN ANALYSIS

            Even though these realities are inherent in the New Covenant, and are realized in Christ Jesus, they remain virtually unknown by the modern church. This very condition confirms that a great falling away has, in fact, taken place, just as surely as spiritual retrogression had occurred in the church at Corinth (1 Cor 3:1-4). The church has been so victimized by an academic and sensually-based religion that these things sound strange. The life of the average church of our day is firmly rooted in “this present evil world,” and thus contradicts the declared posture of those who are living by faith.

            Faith has always made people “strangers and pilgrims on the earth” (Heb 11:13). It has always moved people to “seek a country,” and to “desire a better country, that is an heavenly” (Heb 11:14-16). Thus Peter admonished those in the Son, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Pet 2:11). In the professed church, where this posture – that of “strangers and pilgrims” – is not found, either men have “departed from the faith” (1 Tim 4:1), or are about to do so.

            When the characteristics of spiritual life are not found, it is because the life simply is not there. It is time to say to such people, “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Eph 5:14). Such poor souls are slumbering on the brink of eternal ruin, all the while being soothed by the seemingly melodious sounds of a dead religion.

            Much of the cause for the condition of the churches is owing to the miserable message that is being delivered to it. I speak as one who has experienced these things, and not as a mere spectator. For years, far greater in number than I wish to confess, I have heard and read messages that fairly dripped with worldly wisdom, and the values of this “present evil world.” I have witnessed a remarkable increase of Scriptural illiteracy, and a staggering proliferation of spiritual infants in the ministry and positions of leadership. Among this horde of unlearned and pretentious leaders, the matters that I have listed from the third and fourth chapters of Second Corinthians are virtually unknown. Rarely do you hear them affirmed, discussed, or taught. I appeal to those exposed to this lesson to search and see if, in the context of today’s church, such things do not have a strange sound to them – even though Paul has declared them to be common among us.

PROCEEDING FURTHER

            Paul is going to proceed further in his exposition of New Covenant life – life in Christ Jesus that is advanced through the ministry of the Holy Spirit. He will affirm what God is doing in Christ Jesus, and how the “newness of life” is reacting in this world. The entire matter of salvation is a preparation for something that is ahead. There is a Divine appointment on the heavenly agenda for which redemption is readying us. Unless you have been taught properly, and have been living by faith, this will sound strange. Yet, it is not strange. Rather, it is the common experience of all who are living by faith and walking in the Spirit.

            We are going to be exposed to thoughts regarding the resurrection body. We will be told that God is preparing us for that body – and that this is what salvation is really about. It should be abundantly apparent that this is an exceedingly rare subject within the modern church. There is a reason for this condition, and it is a wholly unacceptable one.

   WE KNOW

            “ ^5:1a For we know . . . ” Other versions read, “Now we know,” ^NIV “For we are conscious.” ^BBE

            The New Covenant is one of spiritual knowledge. Whereas those under the Old Covenant did not known God, and were not acquainted with His ways, this is not at all the manner of the New Covenant. Until Jesus died, the best among men were surprised by the working of the Lord. When He taught, “all the people were amazed” (Matt 12:23). When expounding the requirements of salvation, even His disciples “were exceedingly amazed” (Matt 19:25). When He worked, they are said to have been “sore amazed within themselves, beyond measure, and wondered” (Mk 6:51). On one occasion “all the people were greatly amazed, and running to Him saluted Him” (Mk 9:15). Others “marveled” at His works, saying “It was never so seen in Israel” (Matt 9:33). Another time, when Jesus had cursed a fig tree, His own disciples “marveled saying, ‘How soon is the fig tree withered away’” (Matt 21:20). When Jesus was only a few days old, when Simeon prophesied over Him, “Joseph and His mother marveled at those things which were spoken of Him” (Lk 2:33). Later, during His ministry, when Jesus was asked concerning the lawfulness of paying tribute to Caesar, “they marveled at His answer, and held their peace” (Lk 20:26).

            With the entrance of sin and death, men became unfamiliar with the God of heaven! Only those to whom He revealed Himself had even the faintest notion of what He intended to do among men. There was a prevailing ignorance of the salvation which had not been made known. Some few souls had some inclination that a blessed future was not associated with this world. That is why early “pilgrims” desired a “better country” (Heb 11:16). It is why Abraham “looked for a city which hath foundations, whose Builder and Maker is God” (Heb 11:10). It is why David spoke of dwelling in the “house of the Lord forever” (Psa 23:6). It is why ancient Job confessed, “And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me” (Job 19:26-27). These are among the very sparse and few expressions of a hope beyond the grave prior to the coming of Christ.

            It had not “entered into the heart of man, the things which God hath prepared for them that love Him” (1 Cor 2:9). However, that is not the case now – not in this day of salvation, and the era of the New Covenant! Thus it is written, “But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God” (1 Cor 2:10). This is an epoch of true and extensive knowledge and understanding. Now things are known that were never known before, and things that were formerly introduced with few words, and in types and shadows, are being expounded in remarkable detail.

THE MANNER OF THE TEXT

            Notice the manner of this text. It is not a mere academic iteration, pointing out something that has escaped our attention, or of which we are fundamentally ignorant: “For we KNOW.” This is a knowledge that is possessed now. This is a strong expression, coming from the Greek word Oi;damen (oid-amen). It means, “as having come to a perception or realization of something; know, understand, comprehend; as having knowledge through experience – recognize, understand.” ^ROBERTSON

            This is a knowledge inherent in the new creation. At some time, there may very well be an inability to express, or articulate, this knowledge. Yet, it is known intuitively, so that when the individual hears it expressed, the matter is at once recognized as the truth, and even correlated with personal experience. Here we find a confirmation of the great ministry of speaking in words “taught by the Spirit, combining spiritual thoughts with spiritual words” ^NASB (1 Cor 2:13). In such a case, this inner-knowledge is awakened, as it were, and the mind is enabled to take hold of it. This is part of what is involved in God writing His laws upon our hearts and putting them into our minds (Heb 10:16).

            The glaring deficiency of speaking in words reflecting the wisdom of this world is that it hides truth from the people, so that what is known intuitively is never discerned with the mind, and thus cannot be enjoyed. Much of the religion of our day actually puts the people of God at a remarkable disadvantage. The things that God intends for them to know remain obscured, and are not recognized. It is like a carpenter having all the tools of his trade available to him, yet hidden beneath the floorboard of his truck. He senses that he needs them. He can see from what he regular does that such things would be useful, yet does not know how to describe them or where to find them. Once they are found, however, their proper use becomes apparent to him, for he had, in fact, been trained to use them.

            Paul does not say we “ought” to know, but that “we know.” He does not say we “can know,” but that we DO know. That is, new covenant life contributes to and prepares for such knowledge. The “new creation” (2 Cor 5:17), or the “new man” is adapted for such knowledge, being “created in righteousness and true holiness” (Eph 4:24). The new man “is renewed in knowledge after the image of Him that created him” (Col 3:10). He will perceive the truth of what follows – it will make perfect sense to him.

Knowing

            Let me confirm to you this manner of speaking – that is, referring to what “we know.” This is a common way in which the household of faith is addressed. Here are some examples.

☛     “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God” (Rom 3:19).

☛     “For we know that the law is spiritual: but I am carnal, sold under sin” (Rom 7:14).

☛     “For we know that the whole creation groaneth and travaileth in pain together until now” (Rom 8:22).

☛     “And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Rom 8:28).

☛     “But we know that the law is good, if a man use it lawfully” (1 Tim 1:8).

☛     “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time” (1 John 2:18).

☛     “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is”(1 John 3:2).

☛     “We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death” (1 John 3:14).

☛     “By this we know that we love the children of God, when we love God, and keep his commandments” (1 John 5:2).

☛     “And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (1 John 5:20).

            The New Covenant is a covenant of knowledge and spiritual understanding. It is one in which the constituents of the covenant are “friends,” for the will of the Master is being divulged to them (John 15:15). This is precisely why Paul prayed for the churches to receive “the spirit of wisdom and revelation in the knowledge of Him” (Eph 1:17). It is why he earnestly sought for the saints to be “filled with the knowledge of His will in all wisdom and spiritual understanding” (Col 1:9). This is not a knowledge of luxury, but is essential to the life of faith. If the coming of the Lord Jesus will result in Him taking “vengeance on them that know not God” (2 Thess 1:8), who, then, is the person who cannot see the essentiality of such knowledge?

THE KNOWLEDGE OF DIVINE PURPOSE IS FUNDAMENTAL

            Fundamental to knowing God is the awareness of His purpose – i.e. what is intended by His “great salvation.” Right here we touch upon a matter in which multitudes are suffering from spiritual malnutrition and ignorance. The religion of our day is not tailored to promote the knowledge of God. It is more calculated to address the temporal needs of men, and thus is highly conducive to the development of individual careers, the gratification of the flesh, and institutional success.

            Forthrightly the Spirit tells us that we have been “called according to His purpose” (Rom 8:28). The “purpose of God” is something that stands immoveable, and is the circumference within which God works (Rom 9:11,17). His predeterminations are in strict comportment with this “purpose” (Eph 1:11), for it is an “eternal purpose e” (Eph 3:11). It was “according to His own purpose and grace” that God “saved us, and called us with an holy calling ” (2 Tim 1:9). To be ignorant of this “purpose” is to be at the ultimate disadvantage. Although this “purpose” has been “purposed in Himself” (Rom 1:9), and “purposed in Christ Jesus” (Eph 3:11), the Lord has made it known in the Son. This is the “mystery of His will” that is now “made known” (Eph 1:9). It is the “mystery” that was made known to, and declared by, the apostle Paul (Eph 3:3-5). It is what God has “revealed” (Rom 16:25; 1 Cor 2:10; Eph 3:3,5).

            In Christ, God is making known what He has purposed, or determined. In other words, He is revealing the objective of His “great salvation,” including what is presently occurring, as well as the appointed consummation. If this is true – that God is making His purpose known – then no child of God can be content to remain ignorant of that purpose. To the degree that we are ignorant of what God is doing, we are, in fact, ignorant of God Himself, for God is known by what He does (Ex 16:6; Ezek 6:13; 37:14; John 8:28). The Lord is “known by the judgment that He executeth” (Psa 9:16), but particularly by what He is doing “through the church” (Eph 3:10).

            Our text will project us beyond life in this world. It will hold before us a Divinely established objective, and speak to us as though this is clearly seen. This is addressed to the “new man,” and will make perfect sense to him. It will sound exceedingly strange and unreasonable to anyone dominated by the flesh, appearing to have no relevance to life.

            Remember, Paul is writing within the greater context of us having a treasure in an earthen vessel, and of the conflict and hard experiences that this has caused to erupt. His word, therefore, will have a glad note, which I trust you will be able to hear. If the sound of it seems muffled, then stretch forward to hear it. Do not let it pass. This is a frequency to which the “new man” is tuned.

   THE DISSOLUTION OF OUR TABERNACLE

            “   ^1b . . . that if our earthly house of this tabernacle were dissolved . . . ”

            When the Spirit speaks of things that will pass away, He never mentions what we have received from God in Christ Jesus. He does not refer to anything that is received by faith, or anything that is related to hope. What Jesus has come to give us does not pass away! The life that, in Him, is realized “more abundantly,” does not relate to temporality. From the true perspective, nothing that is temporal can really be “abundant.” At the very best, it is put into a bag “with holes” (Hag 1:6), and “broken cisterns, that can hold no water” (Jer 2:13).

            When those who speak for God major on temporal things, they have robbed the people, and put them at a tremendous disadvantage. God’s “purpose” for everything that is temporal is clearly stated: “Heaven and earth shall pass away” (Matt 24:35). And again, “the fashion of this world passeth away” (1 Cor 7:31). And again, “The world passeth away, and the lust thereof” (1 John 2:17). However, this is not so of the things that God has prepared for those who love Him. Not a single one of those “things” are passing away!

OUR EARTHLY HOUSE

            “ . . . that if our earthly house of this tabernacle . . . ” Other versions read, “if our earthly house, this tent,” ^NKJV “if the earthly tent which is our house,” ^NASB “if the earthly tent we live in,” ^NIV “that if our tent of flesh,” ^BBE “if our earthly house of this habitation,” ^DOUAY “our earthly home,” ^ESV “when the tent that houses us on earth,” ^NJB “these bodies,” ^NLT and “if this poor tent, our earthly house.” ^WEYMOUTH

            Our “earthly house” is our body – a body of “flesh and blood.” It is the place where we are temporarily located. It is not “us,” or we ourselves, but where we live. Properly speaking, a “house” is not to be confused with the person who lives there.

            Our bodies are called an “earthly house,” because they are from the earth. We are told of their origin in the book of Genesis. “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul” (Gen 2:7). Commenting on this, Paul wrote, “The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Cor 15:47-49). This is the part of us that is associated with fallen Adam and the cursed earth.

            Our bodies are called a “tabernacle,” or “tent,” ^NKJV because they are frail, temporary, and transient. As surely as tents are subject to the elements of nature, so our bodies are subject to the difficulties and vicissitudes of life.

Like Israel

            In this regard, they parallel the experience of Israel in their journey through the wilderness to Canaan. Following their exodus, all Israelites dwelt in “tents” until they entered the promised land. They gathered manna and took it into their “tents” (Ex 16:16). When they camped, they were all to “pitch their tents” in groups according to their tribes (Num 1:52). When the directing cloud stopped, all of Israel had to stop and “pitch their tents” in that place (Num 9:17). As long as the cloud stayed over the tabernacle, the people “rested in their tents” (Num 9:18). The Psalmist affirms that God “made the tribes of Israel to dwell in their tents” (Psa 78:55).

            They dwelt in tents because the wilderness was not their real home. They were journeying through it, and were never intended to take up permanent residency in it. Even when they were not allowed to enter the promised land because of their unbelief, they were not permitted to build houses, settling down in the wilderness. God assigned them one year for each day the unfaithful spies perused the land of Canaan. That means they had to spend “forty years” in the wilderness (Num 14:34). Even then, they could not erect permanent houses in the wilderness, but were consigned to a life of wandering. It is written, “And the LORD'S anger was kindled against Israel, and He made them wander in the wilderness forty years” (Num 32:13) – and “tents” are for wanderers! During that time, all those who did not believe died off, wandering “until all the generation, that had done evil in the sight of the LORD, was consumed” (Num 32:13).

            For those who are in Christ Jesus, this world is like a wilderness where “there is no water” – just as with Israel (Deut 8:15). Being a man after God’s own heart, David sensed this and cried out, “O God, Thou art my God; early will I seek Thee: my soul thirsteth for Thee, my flesh longeth for Thee in a dry and thirsty land, where no water is” (Psa 63:1). He knew that any sustenance in this world had to be received from another Source, even as Israel drank “water out of the flinty rock” (Deut 8:15).

            Our bodies are “tents,” only intended as a habitation while we remain in this world. We are not to treat them as permanent abodes, but keep under then, and bring them “into subjection” (1 Cor 9:27). So far as earthly utility is concerned, we daily put them up and take them down, looking more intently on the progress we are making to the promised land.

DISSOLVED

             “ . . . were dissolved . . . ” Other versions read, “is destroyed,” ^NKJV “is torn down,” ^NASB “is taken down,” ^BBE “is folded up,” ^NJB “may be thrown down,” ^YLT and “struck.” ^MONTGOMERY

            The manner in which Paul refers to the destiny of our bodies is most intriguing: “dissolved.” This parallels the words of the Lord to Adam: “In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Gen 3:19). At that time, the Lord did not divulge the details that are being made known in our text.

            There are fifty-nine chemicals that comprise the human body. They include the following. Amounts are based on the average weight of a person: oxygen (70% of body weight), carbon, hydrogen, nitrogen, calcium, phosphorus, potassium, sulfur, sodium, chlorine, magnesium, iron, fluoride, zinc, silicon, rubidium, stontium, bromine, lead, copper, aluminum, cadmium, cerium, barium, iodine, tin, titanium, boron, nickel, selenium, chromium, manganese, arsenic, lithium, cesium, mercury, germanium, molybdenum, cobalt, antimony, silver, niobium, zirconium, lanthanium, gallium, tellurium, yttrium, bismuth, thallium, indium, gold, scandium, tantalum, vanadium, thorium, uranium, samarium, beryllium, and tungsten. All of these are found in the earth, from which the body was made. They are all in proper proportion, and, when working together, promote a state of sound health.

            The human body is complex from a biological point of view, being comprised of these fifty-nine chemicals, and an array of complex systems: i.e. circulatory, nervous, respiratory, skeletal, etc. As David well said, “I am fearfully and wonderfully made” (Psa 139:14).

            Yet, all of this – “our earthly house of this tabernacle” – is in a state deterioration, being subject to corruption. It is only a matter of time until we will move out of this “tent,” having no further need for it.

            The word “dissolved” comes from the Greek word kataluqh/| (kata-loo-tha), which means “to put down, destroy; to dissolve, break up; to disband; to end, bring an end to.” ^THAYER Other lexical meanings include, “destroy, demolish, dismantle; tear down,” ^FRIBERG “to destroy completely by tearing down.” ^LOUW-NIDA The other place in Scripture where this exact word is used is Mark 13:2, where the Lord spoke of the destruction of the Temple. “Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down” (Mark 13:2).

            All of this is associated with purpose – Divine purpose. Just as the Temple was removed when it had served its purpose, so our earthly bodies will be dismantled when they have served their purpose. The perspective of the believer this that when the course of life has been completed, the “tabernacle” of our body will be taken down, returning to earth, while the spirit returns to God. Solomon put it this way, “Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it” (Eccl 12:7). After this, Solomon concluded, “Vanity of vanities, saith the preacher; all is vanity” (Eccl 12:8). In the greater light of the Gospel, Paul will draw quite another conclusion.

           Faith enables us to develop a proper perspective of life. All of us have an appointment with death. As it is written, “it is appointed unto men once to die” (Heb 9:27). Prior to Christ, not much was known about anything after that determined conclusion. Holy men did know death was a common appointment, and thus were able to say like Joshua, “I am going the way of all the earth” (Josh 23:14). David said the same thing: “I go the way of all the earth” (1 Kgs 2:2). Before them Job said, “When a few years are come, then I shall go the way whence I shall not return” (Job 16:22). He saw the grave as a “house appointed for all living” (Job 30:23).

            Now Paul will shine Gospel light upon this otherwise morose experience. He will brighten the occasion by showing us what will come after death. He will speak of something that already exists, even though it is not presently seen or experienced. All of this, he will powerfully affirm, is according to “God’s eternal purpose.” Our present bodies are not the only bodies – that is, they are not the only bodies we ourselves will inhabit! God has created and reserved a better body for His children!

   WE HAVE A BUILDING OF GOD

            “ ^1c . . . we have a building of God, an house not made with hands, eternal in the heavens.”

            It is the Spirit’s manner to speak much about what “we have” – whether at this present time, or in “the world to come.” The Old Covenant could not speak in this way because it was “weak through the flesh” (Rom 8:3).

WE HAVE

            “ . . . we have . . . ” Other versions read, “there is . . . for us,” ^NJB and “we will have.” ^NLT Both of the variant translations are extremely weak, and do not convey the full force of this affirmation. The word “have” is an unusually strong one, coming from a word that means “to have (hold) in the hand . . . equivalent to ‘own,’” ^THAYER “to have or to hold, possess.” ^FRIBERG

            This is something we presently have “by faith” – one of the many possessions “the elect” enjoy. We are also said to “have peace with God”(Rom 5:1), “access by faith” (Rom 5:2), and “the Spirit which is of God” (1 Cor 2:12). We “have the mind of Christ,” (1 Cor 2:16), “hope in Christ” (1 Cor 15:19), and a “treasure” from God (2 Cor 4:7). We also have “liberty” (Gal 2:4), “redemption” (Eph 1:7), and “have obtained an inheritance” (Eph 1:11). Additionally, we “have a great High Priest” (Heb 4:14), “an anchor for the soul” (Heb 6:19), and “an altar” (Heb 13:10). All of these are held and enjoyed by faith. They strengthen our inward man and rejoice the heart.

            What is now set before us is a word of surety. Faith can give us the “substance” of it, for it is very real. We can enjoy “confidence” of its reality, even though it is not presently seen (Heb 11:1).

            The fact that this is mentioned confirms that it is pertinent both life and godliness. God makes no irrelevant promises, nor does He speak of matters that are of no real consequence. The life into which we have been inducted requires what is now affirmed. If you are not learned in this area, then it is your business to become conversant with it. The context in which this is stated suggests that the knowledge of it is essential to overcoming the world and the grievous experiences that are found within it.

A BUILDING OF GOD

            “ . . . a building of God . . . ” Other versions read, “a building given of God,” ^GENEVA “there is a house for us from God,” ^NJB “wonderful new bodies,” ^LIVING “another building,” ^IE and “from God a building.” ^AMPLIFIED

            This “building” is in contrast to the frail “tent” of our mortal body. Two perspectives can be seen here. First, this speaks of something that is permanent. Second, it is informing us of what God has provided – something for which His salvation is suiting , or preparing, us.

            By saying “of God,” the Spirit refers to the Source of this “building.” It has been prepared by God, and is given to us by Him. Without His involvement, we would neither have this “building” nor be able to possess it.

            We will find that this is nothing less than the resurrection body – the one that is described in First Corinthians. There, a contrast is also made between our present “tabernacle” and the “building” that awaits us. “So also is the resurrection of the dead. It ^tabernacle is sown in corruption; it ^building is raised in incorruption: it ^tabernacle is sown in dishonor; it ^building is raised in glory: it ^tabernacle is sown in weakness; it ^building is raised in power: It ^tabernacle is sown a natural body; it ^building is raised a spiritual body. There is a natural body ^tabernacle, and there is a spiritual body ^building” (1 Cor 15:42-44). “Howbeit that was not first which is spiritual ^building, but that which is natural ^tabernacle ; and afterward that which is spiritual ^building” (1 Cor 15:46). “And as we have borne the image of the earthy ^tabernacle, we shall also bear the image of the heavenly ^building ” (1 Cor 15:49).

            This resurrection body, as affirmed by this text, already exists. Even if it was not stated in this manner, we should be able to conclude this by the statement, “the works were finished from the foundation of the world” (Heb 4:3). While the experience of the resurrection will occur until Jesus comes, everything is in place at this time, and in that fact we can confidently rest.

            In my judgment, these “buildings” are the “mansions” of John 14:2: “In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you” (John 14:2). Although a different word is used in John, the essential meaning remains the same. When Jesus spoke, He was emphasizing the “dwelling” aspect – WHERE it would be: “in My Father’s house.” In our text, the emphasis is upon WHAT it will be, as compared with our present bodies. While I only suggest this as a possible meaning, I have found it to be quite edifying to ponder – a personal “building” in which we will carry out the various aspects of our assignments in the glory.

HOUSE NOT MADE WITH HANDS

            “ . . . an house not made with hands . . . ” Other versions read, “not built by human hands,” ^NIV “a dwelling not made with hands,” ^NAB “not man-made,” ^IE and “made, not by man.” ^PHILLIPS

            Just as it is with every facet of our salvation, this marvelous “house” will have nothing made by man in it. Because man is fallen by nature, everything that originates with him is polluted. When God gave commandment concerning the altar, He said, “And if thou wilt make Me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it” (Ex 20:25). So it is with the “building” of reference – nothing with man’s tool will be within or upon it. We can “lay up” for ourselves “treasures in heaven” (Matt 6:20), but we cannot build anything there!

            Again, there is a type of this that was deliberately built into the history of Israel. The Lord assured them that when they arrived in the promised land, they would live in houses they had not built. “And it shall be, when the LORD thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not, and houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full” (Deut 6:10-11).

            Just as surely as Israel occupied a land and its cities which they did not build, so the saints will eternally occupy a body they did not build. Nothing of their work will be in it, for it is a body that will not die, and those who die cannot fabricate something that will not die. It is not possible for one who is mortal to produce something that is immortal, or for corruptible man to fashion something that is incorruptible.

ETERNAL IN THE HEAVENS

            “ . . . eternal in the heavens.” Other versions read, “an eternal house in heaven,” ^NIV “eternal in heaven,” ^DOUAY “everlasting in the heavens,” ^NJB “age enduring in the heavens,” ^YLT “in the heavenly worlds . . . It lasts forever,” ^IE and “a permanent house in heaven.” ^PHILLIPS

            Until we “put on” this body, it will not in any way diminish. And, after we put it on, it will continue throughout eternity. It will be suited for eternal involvements, even as Christ’s resurrection body. It is affirmed that Jesus Christ “being raised from the dead, dieth no more: death hath no dominion over Him” (Rom 6:9). The same is said of those who are raised from the dead, and are “ever with the Lord.” “But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection” (Luke 20:35-36). Thus our bodies will be in strict concert with our spirits, which are quickened in Christ Jesus. Our Lord said of those believing in Him, “And whosoever liveth and believeth in me shall never die. Believest thou this?” (John 11:26). What a glorious match that will be – a person who never dies inhabiting a body that cannot die. That is certainly something to seek to attain!

            Thus it is written of those eternal ages, when we are with the Lord, “there shall be no more death” (Rev 21:4). In fact, death itself will finally be cast into the lake of fire. As it is written, “And death and hell were cast into the lake of fire. This is the second death” (Rev 20:14).

The word from which “death” is translated is used one hundred and eighteen times in the New Testament Scriptures. These speak of “the region of death” (Matt 10:21), tasting of death (Matt 16:28), the wages of sin being “death” (Rom 6:23), and the “motions of sin” working in our members to “bring forth fruit unto death” (Rom 7:5). None of that will be in the glory! All of it will be cast into “the lake of fire.”

SOME CONCLUDING THOUGHTS

            It is staggering to consider how little is said these days about the “hope and resurrection of the dead” (Acts 23:6). Paul was driven by a quest to “attain unto the resurrection of the dead” (Phil 3:11). He also affirmed that a religion that deals only with “this life” – i.e. life in this world – leaves us “of all men most miserable,” and to be “pitied” for embracing such an absurd religion (1 Cor 15:19).

            The condition of the modern church causes this marvelous passage to appear something like a needless literary appendage. Within the context of the imagined “Christian life,” it does not seem to be relevant, but is only seen (if noticed at all) as a sort of theological novelty. However, we must not allow the misconceptions and aimless talk of religious sophists to shape how we think of Scripture, or of life itself. What we are reading and perusing is the truth of God, and it has been given to clarify the life that is in Christ Jesus. Paul is writing of a foundational consideration – something that we must learn to handle aright. There is nothing about it that allows for us to remain ignorant of it.

   IN THIS WE GROAN

            “ ^2a For in this we groan . . . ”

            What are the saints of God to do now if their real habitat is in heaven? More precisely, what are they to do now? How is their time to be occupied? And what is the impact of this situation upon them? They have a treasure in an earthen vessel – a vessel that not only is unlike the treasure, but actually militates against it. We have been told of the effects of this treasure/vessel dichotomy within the framework of our opponents : “trouble on every side,” “perplexed,” “persecution,” and being “cast down.” We have also been informed of the result of the treasure’s absolute superiority: “not in despair,” “not distressed,” “not forsaken,” and “not destroyed.” But what is the impact of this situation upon our own persons? How do we ourselves react to it? The reactions mentioned thus far are the response of the redeemed to conditions imposed on them, as it were, by their enemies. Now the Spirit will look at our circumstance as though there were no troubles that surrounded. We have seen our response to conditions that stymied our minds, and for which no solutions were apparent. The response of the child of God to persecution and being thrown down have been delineated. Now all of those circumstances are pushed into the background, and we will view the matter as though all that existed was a heavenly treasure within a frail earthen vessel.

            Now we will not consider outward circumstances, or the assault of our enemy. Rather, we will confine ourselves to dealing with two incompatible natures.

IN THIS

            “For in this . . . ” Other versions read, “meanwhile,” ^NIV “in this tent,” ^NRSV “Here,” ^RSV “For verily in this,” ^ASV “For therefore,” ^GENEVA “For indeed, in this house,” ^NAU “And in this earthly state,” ^NJB “in our present bodies,” ^NLT “for also in this,” ^YLT “That is why,” ^IE “for in this one,” ^WEYMOUTH “Here indeed, in this [present abode, body],” ^AMPLIFIED and “in this present frame.” ^PHILLIPS

            The focus of attention is the “inward man,” or “new man” himself. He is the one with which “this treasure” is concerned, and to which it is related. This is the nature that is “IN this” tabernacle.

            The word “this” refers to the body – the “earthen vessel.” Behold the impersonal nature of this reference. This word is in the neuter gender (tou,tw|), which is equivalent to saying “this thing.” In other words, the body is not the real person, but the tabernacle in which the real person dwells. The “new man,” or “inner man,” is never referred or in this way – never! The “new creation” is always referred to as being a specific gender (“creation” – kti,sij\ - feminine; new/inward “man” – a;nqrwpon - masculine), or as a personality.

            The real and valid identity is thus assigned to the part of man that has been regenerated – the “new man” that is housed by the body. This is the part of man that is “born of God” (1 John 5:1), “born of the Spirit” (John 3:6), “begotten of God” (1 John 5:18), and “created in Christ Jesus” (Eph 2:10). This is the part that is “renewed in knowledge after the image of Him that created him” (Col 3:10).

WE GROAN

            “ . . . we groan . . . ” Other versions read, “crying in weariness,” ^BBE “we sigh,” ^GENEVA “grow weary,” ^NLT “how weary we grow,” ^LIVING “I am sighing,” ^WILLIAMS “I am groaning,” ^MONTGOMERY and “we sigh and grown inwardly.” ^AMPLIFIED

“We”

            The “we” of reference are those into whose hearts God has shined the light of the knowledge of the glory of God in the face of Jesus Christ (4:6). It is those who have “this treasure in earthen vessels” (4:7), in whom both the “dying of the Lord Jesus” and “the life also of Jesus” are being experienced (4:10-11).

            This is an experience that is common to all those who are “in Christ Jesus” (Rom 8:1) – those who are “washed, sanctified, and justified in the name of the name of the Lord Jesus, and by the Spirit of our God” (1 Cor 6:11). Rather than being limited to the Apostles, or even to the Corinthians, what follows is common to everyone whom God has put “in Christ Jesus,” and to whom He has made Jesus to be “wisdom, righteousness, sanctification, ands redemption” (1 Cor 1:30). All who are “born again” John 3:6,8), and are living “by faith” (Heb 10:38) have this experience. Although this may not be known cognitively, so that they are able to diagnose and speak intelligently of the experience, what is here taught will have a ring of familiarity to every one of them.

“Groan”

            The word “groan” is a strong one, speaking of a deep spiritual experience. The precise Greek word that is used here (stena,zomen) is in the present active mode, which means it is a present and ongoing experience, as opposed to being surrounded with specific troubles, being perplexed, persecuted, or cast down (4:8-9). Those experiences were all marked by beginnings and endings, and were brought on by external, or outward, oppositions. What we are dealing with here is of another order, and is not necessarily associated with outward circumstances, opposing men, or even strong Satanic assaults. This is the direct result of having a heavenly treasure in an earthen vessel, whether we face any enemies outside of ourselves or not.

            The word “groan” means “to groan inwardly with a sigh of discontent – within ourselves, in our souls inwardly,” ^THAYER “to complain strongly against another,” ^FRIEBERG “to groan or sigh as a result of deep concern or stress,” ^LOUW-NIDA and “to sigh often, sigh deeply.” ^{LIDDELL-SCOTT}

            In the precise sense of our text (a present and ongoing groaning) this word is used three times.

☛     “And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Rom 8:23).

☛     “For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven” (2 Cor 5:2).

☛     “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” (2 Cor 5:4).

            All three of these texts have to do with being “in the body.” The Romans text is a groan that is discontent with the present condition, and is looking forward to the redemption of the body. The references in Second Corinthians both have to do with the same thing, and the aggressive desire to be clothed with our new bodies, which are presently “in heaven,” awaiting the day of our resurrection.

            Technically, or more precisely, the response to which we will now be exposed is that of the “new man.” This is the reaction of the “new creation” (2 Cor 5:17; Gal 6:15) to the dichotomy of a heavenly treasure within an earthen vessel. This is not the “groan” caused by bodily infirmities and pain. It is not even the reaction of a godly soul to fierce persecution. Even if we faced no obvious opposition, and all was peaceful around us, yet the groaning of this text would still be experienced. It is brought on by our present separation from our “house which is from heaven.”

            This “groan” is also mentioned in the eighth chapter of Romans, where it is related to the sighs of a creation that is also presently under the weight of mortality. “For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Rom 8:22-23). Here, the “groan” is related to the travail of a woman about to give birth. That is, even though it is painful, yet there is the expectation of good in it. This is a “groan” that is temporary, and faith confirms that fact to our hearts.

            Our “adoption” has begun, but it has not yet been brought to its fulness. We have received “the Spirit of adoption,” having been reconciled to God and receiving the Holy Spirit (Rom 8:15). We remain in a “body” that in no way has been redeemed. It remains “of the earth earthy” (1 Cor 15:47), and is appropriately called a “vile body” (Phil 3:21) and “the body of this death” (Rom 7:24). For this reason we must “keep under” it, or control it, bringing it under subjection to the “law of the Spirit of life in Christ Jesus” (1 Cor 9:27; Rom 8:2). Elsewhere, the effects of this conflict are stated in this way: “For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17). The AMPLIFIED BIBLE reads, “For the desires of the flesh are opposed to the [Holy] Spirit, and the [desires of the] Spirit are opposed to the flesh (godless human nature); for these are antagonistic to each other [continually withstanding and in conflict with each other], so that you are not free but are prevented from doing what you desire to do.” This circumstance is what causes the “groaning” of our text.

            This “groan” is particularly expounded in the seventh chapter of Romans. You can hear it emitting from Paul’s words concerning the inner conflict that faith has induced. “I am carnal, sold under sin . . . that which I hate I allow not . . . what I hate that I do ... “it is no more I that do it, but sin that dwelleth in me ... in me (that is in my flesh) dwelleth no good thing ... “to will is present with me, but how to perform that which is good I find not ... I find then a law, that, when I would do good, evil is present with me ... I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members ... wretched man that I am ... So then with the mind I myself serve the law of God, but with the flesh the law of sin” (Rom 7:14-25).

            That is an intelligent statement of the case – it is the spiritually wise way of saying “groan.” It reveals the discerned cause of groaning, and its effects as well. Our text is also definitive, stating that this groaning is produced because we presently inhabit a dwelling that does not match the treasure we have received. Also, we are now absent from our appointed dwelling, even though we are presently being suited.

The Absence of Groaning

            I cannot leave this text without observing the glaring absence of this kind of “groaning” in the modern church. We are seeing a sort of revival of fleshly and soulish religion that is actually more tailored for the flesh than for the spirit. Religious appeals are being made on both an intellectual and sensual level that are strictly confined to the flesh. Much of the present praise movement even falls into this area, where very little subordination of the body is evident. There is also an accompanying spiritual ignorance that is spreading, where both God and the things of God are becoming distant and strange to the people.

            A religion that pampers the body and concedes to its wishes is not from God, no matter what its claims may be. When at-home-ness in this world is promoted, or is the result of a religious emphasis, Satanic delusion has taken place. There can be no exception to this seemingly tenuous rule. If God has, in Christ, delivered us “from this present evil world” (Gal 1:4), our religion cannot possibly anchor us to it, or cause us to feel at home in it. If faith causes us to be “strangers and pilgrims” (Heb 11:13; 1 Pet 2:11), in the world, it simply is not possible for “pure religion” (James 1:27) to move us to participate in its manners and ways!

            Allow me to be even more precise. Where there is an absence of the “groaning” to which this text refers, there is, at the very best, “little” or “weak” faith. And, where there is “little faith,” there is also “little” participation, and, consequently “little” hope. If sufficient has been proclaimed and expounded to have allowed for a more robust faith, then the individual or individuals have “drawn back,” thereby incurring the displeasure of the Almighty. As it is written, “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul” (Heb 10:38-39). Indeed, this is a sobering thought, and worthy of meditation!

   EARNESTLY DESIRING

            “ ^2b . . . earnestly desiring to be clothed upon with our house which is from heaven.”

            One of the indications of thoroughly false religion is when it causes the Word of God to emit a strange sound. When the language of the Spirit sounds like a foreign tongue, it is an indication of alienation. I acknowledge that this has some rather arresting implications – particularly in view of the kind of “Christianity” that is all about us. However, if God’s Word is to be taken seriously, and if the passages relating to the response of enlightened hearts apply to our time, then these implications must not be avoided. It seems to me that before God can do a work among a people, they must first be brought to see any deficiency that exists in their religion, and then bring themselves to abandon it with haste. On the day of Pentecost, people had to be induced to give up their former views of Christ, salvation, the work of the Spirit, and the means of approach to God. That requirement has always been held before the people, whether in old time or at this time. “Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and He will have mercy upon him; and to our God, for He will abundantly pardon. For My thoughts are not your thoughts, neither are your ways My ways, saith the LORD” (Is 55:7-8). There is no hope of obtaining the blessing of the Lord if His thoughts and ways are at variance with our own!

            If, therefore, the words that follow are not harmonious with our own thoughts and ways – if they do not reflect our own experience – something is fundamentally wrong. On the other hand, praise God, if what follows expresses what we ourselves are experiencing, it confirms our participation in the life of God.

EARNESTLY DESIRING

            “ . . . earnestly desiring . . . ” Other versions read, “longing to be,” ^NASB “greatly desiring,” ^BBE “ardently desiring,” ^DARBY “look forwardly eagerly,” ^LIVING “yearning,” ^IE “earnestly longing,” ^MONTGOMERY and “sigh with deep longing.” ^PHILLIPS

            Life in Christ Jesus is vigorous. There is nothing haphazard about it. The truth of the matter is that what God has promised is eagerly sought by “the new man” and the “pure in heart.” When the truth is really known, it is aggressively sought and pursued. That is part of being made “free” by that truth. Thus the righteous “press” toward the mark (Phil 3:14), run “with patience” (Heb 12:1), labor “fervently” (Col 4:12), and serve with “singleness of heart” (Col 3:22). The “whole armor” of God is “put on” (Eph 6:11,13), and sanctification is sought for the “whole spirit, and soul, and body” (1 Thess 5:23). Apathetic religion is good for nothing but the dung hill, into which it ought to be immediately and completely thrown.

            Now that “our house from heaven” has been made known, we do not entertain a mere occasional thought about it. This is not a subject for theological speculation and endless controversy. The genuine believer fervently wants what the Lord has promised.

            “Earnestly desiring” speaks of a yearning that is consistent and growing. It is not something that is periodic or cyclical. It does not wax in crises and wane in blessing, or rise in trouble and fall in peace. Just as surely as the believer is being “changed from glory to glory,” so this desire increases, and refuses to be squelched by life in the flesh.

            This kind of desire parallels being hungry and thirsty for righteousness (Matt 5:6), or the soul breaking “for the longing” it has for the things of God (Psa 119:20). Where there is a satisfaction with brief and shallow homilies on Scripture, this desire either does not exist at all, or is faint and “ready to die” (Rev 3:2). Where people are willing to settle for infrequent gatherings with those of like precious faith, even though edification can be realized and clarity can be experienced, people have settled down in this world – regardless of what they say to the contrary.

TO BE CLOTHED UPON

            “ to be clothed upon . . . ” Other versions read, “to be clothed,” ^NKJV “desiring to put on,” ^DARBY “to put on,” ^ESV “to be further clothed,” ^NAB “to clothe yourselves,” ^YLT “to put on like new clothes,” ^LIVING “to put on over it,” ^WEYMOUTH “to put on, like a robe,” ^WILLIAMS and “to be under the cover.” ^MONTGOMERY

            And what is it for which “WE” are “earnestly desiring” ? What is it for which we “look forward eagerly?” ^LIVING For what do we “sigh with deep longing” ? ^PHILLIPS It is the experience of being “clothed upon” with a body that is compatible with our “new man!” This is something we are not content to talk about. We want to experience the blessing! God has told us about it, and we are “yearning” for it!

OUR HOUSE WHICH IS FROM HEAVEN

            “ . . . with our house which is from heaven.” Other versions read, “our habitation which is from heaven,” ^NKJV “our dwelling from heaven,” ^NASB “our heavenly dwelling,” ^NIV “our heavenly habitation,” ^NAB “our heavenly bodies,” ^NLT “out heavenly house,” ^WEYMOUTH “my heavenly body, my future home,” ^WILLIAMS and “our mansion which is from heaven.” ^TYNDALE

            This is nothing less than the resurrection body – “our dwelling from heaven.” ^NASB It belongs uniquely to us, and we are being prepared for it. It is well adapted for the redeemed, and effectively removes all of the liabilities and deficiencies with which our present bodies are plagued. Mark it well, we are not seeking a better body upon earth, but a body that is “from heaven.” While we desire all of God’s people to prosper and be in good health (3 John 1:2), we know that is not the ultimate blessing. Only those who are fundamentally carnal are satisfied with healthy bodies. To be sure, we give thanks for such a benefit which enables us to serve the Lord more thoroughly and energetically. But when it comes down to the bottom line, we prefer a body like Jesus’ present body – even more than a body like Adam had in the paradise of God!

            There are two valid approaches to life – and we must learn to master them well, and at the same time. First, we strive to say with all of our heart, “For me to live is Christ.” Second, it is to insightfully acknowledge, “for me to die is gain” (Phil 1:21). That is the two-sided coin of life in Christ Jesus. At the precise point where these cannot be simultaneously and truthfully confessed, our lives are skewed in the wrong direction. The salvation of God does not allow a person to long for heaven while NOT living to the glory of God. Nor, indeed, does it allow for living for God while NOT desiring to be “clothed upon with our house which is from heaven.”

            When we truly live “unto” ourselves no longer, but “unto Him which died for” us and “rose again,” the deficiency of our present body will become most apparent. It will prove to be the locus of incessant struggle, and the source of much sorrow.

            At the same time, a knowledge of the glory of having a body that is perfectly adapted for heavenly commerce and service will produce a longing to enter that body – a longing the world cannot quench. The thought of a body that is personal, being in heaven for us now, will move us to make the appropriate preparation now to inhabit that house then! This is part of being “saved by hope” (Rom 8:24), for which grace thoroughly equips us.

   NOT FOUND NAKED

            “ ³ If so be that being clothed we shall not be found naked.”

            We now touch upon an aspect of the sanctified human nature that is rarely considered. Yet, the Apostle, writing as moved by the Holy Spirit, is going to make a point of this most unique subject. If man, in his entirety, is “spirit,” “soul,” and “body,” then redemption will whet his appetite for that whole to be thoroughly separated from all defilement.

IF SO BE

            “If so be . . . ” Other versions read, “If indeed,” ^NKJV “inasmuch as,” ^NASB “because when,” ^NIV “so that by,” ^RSV “Yet so that,” ^DOUAY “For we will,” ^NLT “Since we will be,” ^IE “Of course if,” ^ISV “If I do,” ^WILLIAMS and “So that by,” ^AMPLIFIED

            This is a most intriguing expression, and is filled with meaning. It is stated in a manner that is characteristic of spiritual reasoning, or the logic that is induced by faith. The fact that has been stated – “our house which is from heaven” – is taken into the thought processes. This is something that faith does, wrapping thought around the realities concerning which faith is both the substance and evidence.

            The point of this expression is that we are groaning, earnestly desiring to be clothed with our house from heaven, in the confident prospect of what follows. It is the persuasion of what is to come that makes our groaning something to be embraced rather than avoided.

            This is not a philosophical argument – one that has to do with humanity in general. Even though the subject is the resurrection of the dead, in which all will participate (John 5:28,29), the view that is now enunciated is that of the believer – the person who is in Christ Jesus. The Scriptures make clear that all of the dead will be raised. “For as in Adam all die, even so in Christ shall all be made alive” (1 Cor 15:22). A vivid picture of the general raising of the dead is found in the Revelation. “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works” (Rev 20:12-13).

            However, when the resurrection is more specifically expounded, it is always from the perspective of those who are in Christ, for they are the only ones that will be advantaged by the resurrection. In this world, while they remain in the body, believers are clothed with Christ Himself. As it is written, “For as many of you as have been baptized into Christ have put on Christ” (Gal 3:27). He is “made unto us wisdom, righteousness, sanctification, and redemption” (1 Cor 1:30). Thus, at this present time, we appear before God in a spiritually clothed state, with the nakedness of flesh not appearing before Him. This condition ensures that the resurrection will result in the experience that follows.

BEING CLOTHED

            “ . . . that being clothed . . . ” Other versions read, “having been clothed,” ^NKJV “having out it on,” ^NASB “we are clothed,” ^NIV “when we have taken it off,” ^NRSV “by putting it on,” ^RSV “having really put on a robe,” ^WEYMOUTH “being so covered,” ^MONTGOMERY and “when death destroys our present dwelling – these bodies of ours.” ^PHILLIPS

            Because man is, by Divine intention, comprised of spirit, soul, and body, those in Christ cannot reconcile themselves to being without a body. Even though death delivers us from the bondage of corruption, it appears that there remains a sort of holy discontent until the resurrection body is inhabited. I approach this subject with great caution, not desiring to obscure the truth that is here declared, to any degree. We do not have an abundance revealed to us on this subject. However, enough has been made known to cast the light of holy intelligence upon it.

            John was given a glimpse of souls who had departed from this life, yet had not experienced the resurrection. They are identified as “the souls of them that were beheaded for the witness of Jesus, and for the Word of God” (Rev 6:9). They had not submitted to the corrupt Christianity of the great religious Imposter, and were beheaded for it. These souls are seen in a mysterious place – free from the encumbrances of this world, yet not in the ultimate glory. Earlier, when given to see these souls, they were depicted as being “under the altar” (Rev 6:9). A cry of discontent was emitting from their lips: “And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” (Rev 6:10). “White robes” were given to these precious martyrs, “and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled” (Rev 6:11). Although shrouded in holy mystery, it is evident that these “souls” had not yet experienced the ultimate blessing that is reserved for the faithful.

             Our text suggests that such souls are not content to remain in that condition. That want to be “clothed upon” with their “house which is from heaven.”

The Time of the Resurrection

      Elsewhere, Paul makes clear that everyone will obtain their “house which is from heaven” at the same time – at the resurrection of the dead. An extended discussion of this is found in First Corinthians. It addressed the heresy that was found among the Corinthians, namely that there was no resurrection of the dead: “how say some among you that there is no resurrection of the dead?” (1 Cor 15:12).

            Paul makes the point of death being the “last enemy,” stating that it will finally be overthrown when Jesus comes again (1 Cor 15:23). Several different perspectives of that time are given.

☛     What was sown in corruption will be raised in incorruption (15:42).

☛     What was sown in dishonor will be raised in glory (15:43a).

☛     What was sown in weakness will be raised in power (15:43b).

☛     What was sown a natural body will be raised a spiritual body (15:44).

☛     Those who have born the image of the earthy (Adam), will bear the image of the heavenly (Christ) – 15:49.

☛     This will occur “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Cor 15:52). That is, those who have died “shall be raised,” and those who are alive and remain “will be changed” – when Jesus comes.

☛     This corruption will put on incorruption (15:53a).

☛     This mortal will put on immortality (15:53b).

☛     Then, the saying will be fulfilled, “Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” (1 Cor 15:54-55).

            In confirmation of this, John declared of the Lord’s return, that then we will “be like Him, for we shall see Him as He is” (1 John 3:2).

            Thus, in this text, Paul calls upon us to look beyond death, to the coming of the Lord, when the ultimate blessing will be received.

NOT FOUND NAKED

            “ . . . we shall not be found naked.” Other versions read, “may not be unclothed,” ^BBE “rather than stripped bare,” ^NJB “Will not be spirits without bodies,” ^NLT “found without a body,” ^ISV “find myself to be disembodied,” ^WILLIAMS “found naked [without a body]” ^AMPLIFIED and “we do not want to face utter nakedness.” ^PHILLIPS

            Because this will be further developed in the verses that follow, it is enough to make a single observation here. Those who are in Christ Jesus long for more than simply getting out of this body, and out of this world. For them, it is not enough to simply leave this world. Grace, through their faith, has developed an intense appetite for things that cannot pass away – the things that are “above,” where their affection has been set while journeying through this world (Col 3:1-2). This attitude is fundamental to living by faith. Where it is lacking, faith is lacking, and where faith is lacking there can be no sustaining hope!

            This is a perspective that is not entertained by those who contemplate, or carry out, suicide. Although some speak sympathetically of such poor souls, they have actually been deluded by the wicked one. Simply getting out of the body is not the ultimate advantage. There is more to be realized.

   BEING BURDENED

            “ ^4a For we that are in this tabernacle do groan, being burdened . . . ”

            I want to underscore that this is family language – it is for the “whole family in heaven and earth” that is named after Christ (Eph 3:15). This is the way in which the mature saved person reasons and speaks. This is not empty theological jargon, but reflects holy values and aspirations. Even though the spiritual novice may never have heard these words before, they will resonate with truth upon the heart.

WE THAT ARE IN THIS TABERNACLE