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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 5:1–11. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle in these verses pursues the argument of the former chapter, concerning the grounds of their courage and patience under afflictions. And,
I.He mentions their expectation, and desire, and assurance, of eternal happiness after death, Co2 5:1-5. Observe particularly,
1.The believer's expectation of eternal happiness after death, Co2 5:1. He does not only know, or is well assured by faith of the truth and reality of the thing itself - that there is another and a happy life after this present life is ended, but he has good hope through grace of his interest in that everlasting blessedness of the unseen world: "We know that we have a building of God, we have a firm and well-grounded expectation of the future felicity." Let us take notice,
(1.)What heaven is in the eye and hope of a believer. He looks upon it as a house, or habitation, a dwelling-place, a resting-place, a hiding-place, our Father's house, where there are many mansions, and our everlasting home. It is a house in the heavens, in that high and holy place which as far excels all the palaces of this earth as the heavens are high above the earth. It is a building of God, whose builder and maker is God, and therefore is worthy of its author; the happiness of the future state is what God hath prepared for those that love him. It is eternal in the heavens, everlasting habitations, not like the earthly tabernacles, the poor cottages of clay in which our souls now dwell, which are mouldering and decaying, and whose foundations are in the dust.
(2.)When it is expected this happiness shall be enjoyed - immediately after death, so soon as our house of this earthly tabernacle is dissolved. Note,
[1.]That the body, this earthly house, is but a tabernacle, that must be dissolved shortly; the nails or pins will be drawn, and the cords be loosed, and then the body will return to dust as it was.
[2.]When this comes to pass, then comes the house not made with hands. The spirit returns to God who gave it; and such as have walked with God here shall dwell with God for ever.
2.The believer's earnest desire after this future blessedness, which is expressed by this word, stenazomen - we groan, which denotes,
(1.)A groaning of sorrow under a heavy load; so believers groan under the burden of life: In this we groan earnestly, Co2 5:2. We that are in this tabernacle groan, being burdened, Co2 5:4. The body of flesh is a heavy burden, the calamities of life are a heavy load. But believers groan because burdened with a body of sin, and the many corruptions that are still remaining and raging in them. This makes them complain, O wretched man that I am! Rom 7:24.
(2.)There is a groaning of desire after the happiness of another life; and thus believers groan: Earnestly desiring to be clothed upon with our house which is from heaven (Co2 5:2), to obtain a blessed immortality, that mortality might be swallowed up of life (Co2 5:4), that being found clothed, we may not be naked (Co2 5:3), that, if it were the will of God, we might not sleep, but be changed; for it is not desirable in itself to be unclothed. Death considered merely as a separation of soul and body is not to be desired, but rather dreaded; but, considered as a passage to glory, the believer is willing rather to die than live, to be absent from the body, that he may be present with the Lord (Co2 5:1), to leave this body that he may go to Christ, and to put off these rags of mortality that he may put on the robes of glory. Note,
[1.]Death will strip us of the clothing of flesh, and all the comforts of life, as well as put an end to all our troubles here below. Naked we came into this world, and naked shall we go out of it. But,
[2.]Gracious souls are not found naked in the other world; no, they are clothed with garments of praise, with robes of righteousness and glory. They shall be delivered out of all their troubles, and shall have washed their robes and made them white in the blood of the Lamb, Rev 7:14.
3.The believer's assurance of his interest in this future blessedness, on a double account: - (1.) From the experience of the grace of God, in preparing and making him meet for this blessedness. He that hath wrought us for the self-same thing is God, Co2 5:5. Note, All who are designed for heaven hereafter are wrought or prepared for heaven while they are here; the stones of that spiritual building and temple above are squared and fashioned here below. And he that hath wrought us for this is God, because nothing less than a divine power can make a soul partaker of a divine nature; no hand less than the hand of God can work us for this thing. A great deal is to be done to prepare our souls for heaven, and that preparation of the heart is from the Lord. (2.) The earnest of the Spirit gave them this assurance: for an earnest is part of payment, and secures the full payment. The present graces and comforts of the Spirit are earnests of everlasting grace and comfort.
II.The apostle deduces an inference for the comfort of believers in their present state and condition in this world, Co2 5:6-8. Here observe,
1.What their present state or condition is: they are absent from the Lord (Co2 5:6); they are pilgrims and strangers in this world; they do but sojourn here in their earthly home, or in this tabernacle; and though God is with us here, by his Spirit, and in his ordinances, yet we are not with him as we hope to be: we cannot see his face while we live: For we walk by faith, not by sight, Co2 5:7. We have not the vision and fruition of God, as of an object that is present with us, and as we hope for hereafter, when we shall see as we are seen. Note, Faith is for this world, and sight is reserved for the other world: and it is our duty, and will be our interest, to walk by faith, till we come to live by sight.
2.How comfortable and courageous we ought to be in all the troubles of life, and in the hour of death: Therefore we are, or ought to be, always confident (Co2 5:6), and again (Co2 5:8), We are confident, and willing rather to be absent from the body. True Christians, if they duly considered the prospect faith gives them of another world, and the good reasons of their hope of blessedness after death, would be comforted under the troubles of life, and supported in the hour of death: they should take courage, when they are encountering the last enemy, and be willing rather to die than live, when it is the will of God that they should put off this tabernacle. Note, As those who are born from above long to be there, so it is but being absent from the body, and we shall very soon be present with the Lord - but to die, and be with Christ - but to close our eyes to all things in this world, and we shall open them in a world of glory. Faith will be turned into sight.
III.He proceeds to deduce an inference to excite and quicken himself and others to duty, Co2 5:9-11.
So it is that well-grounded hopes of heaven will be far from giving the least encouragement to sloth and sinful security; on the contrary, they should stir us up to use the greatest care and diligence in religion: Wherefore, or because we hope to be present with the Lord, we labour and take pains, Co2 5:9. Philotimoumetha - We are ambitious, and labour as industriously as the most ambitious men do to obtain what they aim at. Here observe,
1.What it was that the apostle was thus ambitious of - acceptance with God. We labour that, living and dying, whether present in the body or absent from the body, we may be accepted of him, the Lord (Co2 5:9), that we may please him who hath chosen us, that our great Lord may say to us, Well done. This they coveted as the greatest favour and the highest honour: it was the summit of their ambition.
2.What further quickening motives they had to excite their diligence, from the consideration of the judgment to come, Co2 5:10, Co2 5:11. There are many things relating to this great matter that should awe the best of men into the utmost care and diligence in religion; for example, the certainty of this judgment, for we must appear; the universality of it, for we must all appear; the great Judge before whose judgment-seat we must appear, the Lord Jesus Christ, who himself will appear in flaming fire; the recompence to be then received, for things done in the body, which will be very particular (unto every one), and very just, according to what we have done, whether good or bad. The apostle calls this awful judgment the terror of the Lord (Co2 5:11), and, by the consideration thereof, was excited to persuade men to repent, and live a holy life, that, when Christ shall appear terribly, they may appear before him comfortably. And, concerning his fidelity and diligence, he comfortably appeals unto God, and the consciences of those he wrote to: We are made manifest unto God, and I trust also are made manifest in your consciences.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This is why he shows us how much better it is for us not to be sorry, if we should be surprised by death, and tells us that we even hold of God "the earnest of His Spirit" (pledged as it were thereby to have "the clothing upon," which is the object of our hope), and that "so long as we are in the flesh, we are absent from the Lord; " moreover, that we ought on this account to prefer "rather to be absent from the body and to be present with the Lord," and so to be ready to meet even death with joy.
I pray that our souls may never be disquieted, and even more that in the presence of the tribunals and of the naked swords drawn against our necks they may be guarded by the peace of God, which passes all understanding, and may be quieted when they consider that those who are foreigners from the body are at home with the Lord of all.
"That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord." That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: 'He quencheth not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces. For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord.' Wherefore neither did he say, "whilst we 'are' in the body:" as of those who are in a foreign and strange land. "Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord." Seest thou how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing, calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord? Now this he did, both that no one might fondly linger amongst present things, but rather be aweary of them; and that none when about to die might be disquieted, but might even rejoice as departing unto greater goods. Then that none might say on hearing that we are absent from the Lord, 'Why speakest thou thus? Are we then estranged from Him whilst we are here?' he in anticipation corrected such a thought, saying, "For we walk by faith, not by sight." Even here indeed we know Him, but not so clearly. As he says also elsewhere, "in a mirror," and "darkly." "We are of good courage, I say, and willing." Wonderful! to what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, 'we are desirous.' Of what are we desirous? Of being "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.
In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).
In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham’s bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.
In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham’s bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.
The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: “For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment” (2 Peter 2:4).
While in Hades, the Lord preached. But the preaching was not “second chance” preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. “By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water” (1 Pet. 3:19–20). The Lord was announcing their final defeat to the “sons of God” and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.
The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. “I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death.” (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.
When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham’s bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God’s people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.
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Summary
Second Corinthians 5:8 encapsulates the Apostle Paul's profound confidence in the Christian's post-mortem destiny, articulating a deep desire to transition from earthly existence to immediate, conscious fellowship with the Lord. This verse serves as a powerful declaration of hope, asserting that for the believer, physical death is not an end or a period of unconscious waiting, but a glorious homecoming into the very presence of Christ, transforming the fear of mortality into an eager anticipation of eternal communion.
Context
Literary Context
This verse is situated within a crucial section of Paul's Second Letter to the Corinthians, specifically in chapter 5, where he expounds on the nature of Christian hope concerning the afterlife. Paul begins by contrasting our temporary earthly dwelling, described as an "earthly house of this tabernacle" (2 Corinthians 5:1), with a "building of God, an house not made with hands, eternal in the heavens." He expresses a longing for this heavenly dwelling, not to be "unclothed" or disembodied, but to be "clothed upon" with an eternal body, so that "mortality might be swallowed up of life" (2 Corinthians 5:2-4). God Himself prepares believers for this transition by giving the Holy Spirit as a "earnest" or guarantee (2 Corinthians 5:5). This assurance undergirds Paul's "always confident" stance (2 Corinthians 5:6), even while "at home in the body" and "absent from the Lord." The Christian life, as Paul states in 2 Corinthians 5:7, is fundamentally a walk "by faith, not by sight," making verse 8 the logical and triumphant culmination of this confident, faith-driven expectation of immediate presence with Christ upon death.
Historical & Cultural Context
Paul wrote 2 Corinthians to a church grappling with internal divisions, external pressures, and challenges to his apostolic authority. The backdrop includes the pervasive Greco-Roman worldview, which often viewed the body as a prison and death as a release, but without the specific hope of resurrection or personal communion with a divine Lord as taught by Christianity. Jewish thought, while believing in resurrection, often conceived of an intermediate state (Sheol/Hades) where souls awaited the final resurrection. Paul's teaching here, therefore, is revolutionary. It directly counters pagan fatalism and refines Jewish eschatological expectations by asserting an immediate, conscious, and joyful presence with the Lord for the believer at the point of physical death, rather than a prolonged, unconscious waiting period. This message would have provided immense comfort and spiritual fortitude to a community facing persecution and the fragility of life in the ancient world.
Key Themes
This verse contributes significantly to several major theological themes within 2 Corinthians and the broader Pauline corpus. Primarily, it underscores the theme of Christian Eschatology and Hope, offering a clear articulation of the believer's immediate destiny after death, contrasting with the temporary nature of earthly existence. It highlights Confidence in the Face of Mortality, demonstrating that for the Christian, death is not a fearful end but a purposeful transition, rooted in God's promises and the work of Christ. Furthermore, it powerfully emphasizes the Personal and Immediate Presence with Christ as the ultimate goal and reward of faith, reinforcing the intimate relationship between believers and the Lord. This theme is echoed throughout Paul's writings, such as his desire to "depart, and to be with Christ; which is far better" in Philippians 1:23. The verse also subtly touches on the Role of the Holy Spirit as a Guarantee, as mentioned in 2 Corinthians 5:5, for it is the Spirit who seals believers for this future glory.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "courage" or "boldness," this word signifies a deep, settled assurance, not mere optimism. It speaks to a state of being courageous, bold, or having unwavering certainty. Paul's confidence is not a fleeting emotion but a firm conviction rooted in his faith and understanding of God's promises, enabling him to face death without fear.
Literally meaning "to emigrate" or "to go abroad from." This term vividly portrays the act of leaving one's temporary dwelling or country. In the context of the verse, it refers to the soul or spirit departing from the physical body, as if leaving a foreign land to return to one's true home. It implies a conscious departure, not dissolution.
The direct antonym of "absent," this word means "to be in one's own country," or "to be at home." The contrast is profound: to be "absent" from the body is to be "at home" with the Lord. It signifies an immediate, natural, and intimate dwelling or taking up residence in the presence of Christ, emphasizing a state of belonging and comfort.
Verse Breakdown
"We are confident, [I say], and willing rather"
Paul expresses a strong, settled conviction (confidence) and a deliberate preference (willingness). The parenthetical "[I say]" in the KJV clarifies that Paul is speaking from his personal conviction, though it is not explicit in the Greek. The term "rather" (G3123 mâllon) indicates a strong preference, not a reluctant resignation. Paul is not merely accepting death, but actively desiring the state that follows it, seeing it as superior to his current embodied state.
"to be absent from the body"
This clause describes the act of physical death from the perspective of the believer's spirit or soul. It is a departure, an "emigration" (as per ekdēméō) from the physical, earthly dwelling (the body). This implies a separation of the conscious self from the corporeal form, suggesting that the self continues to exist beyond the death of the body. The preposition "from" (G1537 ek) denotes origin or separation, reinforcing the idea of leaving.
"and to be present with the Lord"
This is the glorious destination of the believer's spirit immediately upon being "absent from the body." To be "present" (as per endēméō) means to be "at home" or to "take up residence." The preposition "with" (G4314 prós) indicates a close, intimate proximity and relationship. This phrase asserts an immediate, conscious, and intimate fellowship with Jesus Christ, the "Lord" (G2962 kýrios), upon death, rather than an intermediate state of unconsciousness or a distant waiting period.
Literary Devices
Paul masterfully employs several literary devices in this concise verse to convey his profound theological truth. The most prominent is Antithesis or Contrast, where he sets up a direct opposition between "absent from the body" and "present with the Lord." This stark contrast powerfully highlights the immediate transition and the superior nature of the post-mortem state for the believer. There is also a subtle Metaphor at play, building on the preceding verses where the body is likened to a "tabernacle" or temporary dwelling. To be "absent from the body" thus becomes a metaphor for leaving a temporary residence, while "to be present with the Lord" is the metaphor for arriving at one's true, eternal home. This creates a sense of journey and homecoming. Furthermore, the use of Parallelism in the balanced phrasing "absent from the body, and to be present with the Lord" lends a poetic rhythm and reinforces the direct, sequential nature of the transition, making the theological assertion both clear and memorable.
Theological and Thematic Connections
This verse is a cornerstone for understanding the Christian doctrine of the intermediate state, asserting an immediate, conscious presence with Christ for believers upon physical death. It challenges notions of "soul sleep" or a prolonged, unconscious waiting period before the final resurrection, instead presenting death as a direct passage into intimate communion with the Lord. This theological truth provides immense comfort and hope, transforming the human fear of death into an anticipation of a glorious homecoming. It underscores the deeply personal relationship believers have with Christ, a relationship that transcends the boundaries of earthly life and continues unbroken into eternity. This confident hope empowers believers to live lives of faith and purpose, knowing their ultimate destination is secure and infinitely better than their current earthly experience.
Reflection and Application
The profound truth of 2 Corinthians 5:8 offers a transformative perspective on life and death for the believer. It calls us to live with an eternal mindset, understanding that our earthly existence, while purposeful and God-given, is but a temporary sojourn. This verse liberates us from the natural human fear of death, replacing it with a confident anticipation of immediate, joyful communion with our Lord. It provides immense comfort in times of grief, assuring us that departed loved ones who died in Christ are not merely gone, but are "at home" with Him, experiencing peace and joy beyond our comprehension. This hope should motivate us to live fully for Christ in the present, to share the good news with urgency, and to fix our eyes not on the transient things of this world, but on the eternal glory that awaits us. Our confidence in this future should fuel our perseverance through trials, knowing that our ultimate reward is an unbroken, intimate presence with the One who loved us and gave Himself for us.
Questions for Reflection
FAQ
Does 2 Corinthians 5:8 support the idea of "soul sleep" after death?
No, 2 Corinthians 5:8 directly contradicts the concept of "soul sleep," which posits that the soul enters an unconscious state between physical death and the resurrection. Paul's statement, "willing rather to be absent from the body, and to be present with the Lord," explicitly indicates an immediate and conscious transition into the Lord's presence. The Greek words for "absent" (ekdēméō) and "present" (endēméō) convey a conscious departure from one dwelling and an immediate arrival at another. This aligns with other New Testament passages, such as Jesus' promise to the thief on the cross, "Today shalt thou be with me in paradise" (Luke 23:43), and Paul's personal desire to "depart, and to be with Christ" (Philippians 1:23), all of which point to an immediate conscious fellowship with Christ upon death for the believer.
Christ-Centered Fulfillment
The profound confidence articulated in 2 Corinthians 5:8 finds its ultimate fulfillment and foundation in the person and work of Jesus Christ. It is because of Christ's victory over sin and death through His crucifixion and glorious resurrection that believers can anticipate an immediate presence with the Lord. His death on the cross secured our redemption, and His resurrection guarantees our own future resurrection and eternal life. Paul's willingness to be "absent from the body" and "present with the Lord" is not a wish based on human optimism, but a certainty grounded in Christ's triumph. Jesus Himself promised His disciples, "I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:2-3). This verse in 2 Corinthians 5:8 is a testament to the ongoing reality of that promise, asserting that for the believer, the "place" Christ has prepared is His very presence, immediately accessible upon death. Our hope is not in a disembodied state, but in the resurrected Christ, who is the "firstfruits" (1 Corinthians 15:20) of those who sleep, and with whom we will ultimately share a glorified, resurrected body (1 Corinthians 15:42-44). Thus, the confidence to be "present with the Lord" is a direct outflow of our union with Christ, who has conquered death and opened the way to eternal life with God.