2 Corinthians 5:4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed on… The doctrine of this text is that we do not wish to be disembodied spirits hereafter, but to have another higher body superinduced on this. I think the phrase indicates a desire for a process of gradual development. The body, in this passage, is first compared to a tabernacle — that is, a tent — and then to a building. Perhaps there flitted through his mind the idea of the Jewish tabernacle, or church tent, which they carried with them through the wilderness — a sort of travelling church where they had their sacrificial worship every day — which was so made that it could be taken to pieces and put up again. The present body is like that; the body to come is like the temple of Solomon on Mount Moriah, built of solid marble, immovable, incorruptible — a beauty and a wonder of the world. No doubt the corruptible body weighs down the soul. In one point of view there is no correspondence between them; they are deadly foes. Here is a poor soul struggling to get at some truth, some beauty, some love, some goodness, and it is imprisoned in a body which will not let it do so. The bodily organisation is dull and heavy, is unvivacious, is coarse and unrefined; it tends to irritability and wilfulness, instead of sweetness and beauty. The soul aspires, the body drags it down. In all men there is some hereditary depravity. Nevertheless the body is, with all its defects, the clothing for the soul. All clothing does, in some sort, begin to correspond with the wearer, and to express a little his tastes and ideas. We sees man's mind somewhat in his dress. The body has some kind of correspondence with the mind. The dress of a Turk corresponds with his dignified character, his quiet ways, his slowness and solemnity. Thus the human body has some sort of analogy to the soul that it wears. You look at a face, you hear a voice, you see the gestures, and an impression is made on you of character. That impression is often the best and most reliable means of knowing a man's character. It is spontaneous. Some people argue as though this body were all bad, and say that in heaven we shall have none, but be floating about the universe, pure disembodied spirits. Paul does not say that; body is to remain, but the mortal part of it is to be swallowed up of life. Body, in its lowest form, is a mystery of wonder; the human body is the most wonderful and beautiful thing on earth. It is a muddy vesture of decay, but it is also a transparent veil through which the soul shines. See it in its ideal forms in the statues of Greece; what grandeur and dignity in the Apollo of the Vatican; what overflowing grace in the Amazon of the Capitol, or the Flora of Naples! Now these forms give us hints of a more idealised and higher beauty. The thought the apostle expresses — "that we do not wish to be unclothed, but clothed upon" — is a very important one. It is an essentially Christian idea; it distinguishes the Christian view of morality from the natural view. "Not unclothed, but clothed upon" — let us see what it means. The Christian view of all growth and progress is by addition, not subtraction; by building up, not pulling down; by positive means, not negative; by attraction, not repulsion; by love of good, not fear of evil; by power of love, not power of law. Christ came not to destroy, but to fulfil. Most reforms and inventions come by improving what we have. The first farmer probably stirred the ground with a sharp stick. After a while came a man who fastened another to it, and so made the original plough. By and by a piece of iron was substituted for one of the sticks, and that is essentially the plough of to-day. The wool from a sheep's back was twisted with the fingers, next with a distaff, then with a spinning-wheel; at last the same thing is done by the spinning-jenny, and mule-spinning by steam. The Puritans and Quakers tried to unclothe religion of all its rites and ceremonies. They took off its royal robes of architecture, painting, statuary, music, and left it bare. That was a mistake. They should have exchanged the earthly dress for a higher and more heavenly one. This is the Christian principle, and it applies in a thousand ways. Here is a boy who has done wrong. He is a culprit; he has stolen, or he has committed some other offence. The law arrests him and puts him in prison. This the law must do, for the business of law is to prevent offences, to keep them from going on and from getting worse. But the law cannot cure the criminal; it can only stop him in his evil course. You must show the boy some good thing; you must attract him toward a better life; you must give him an opportunity for something better. Law takes off for a little while his clothing of sin; Christianity must clothe him with a house from heaven. Any home is better than none. If you cannot get a house, take a cabin. Mentally, we do not wish to be unclothed, but clothed upon. Mental progress does not consist in losing the old knowledge, but in adding to it new. The principle of conservatism is a sound one. Keep your present faith till you can get a better one. The man who believes something can go on and believe more. God furnishes us with a mental outfit of common and universal beliefs to begin with. We are not to be unclothed of them, either in this world or in the next, but clothed upon with more. Look at nature in this affluent season of spring, when the voice of God is saying, "Let there be life." See how nature swallows up the old in the new; see how she absorbs the old vegetation in the coming grasses; how earth, bare and dead, is clothed upon with new and wonderful forms of growth. The affections are a clothing and a home for the heart. God's method is to give us always better and higher affections, and to make the lower a step upward to the higher. "He who loves not his brother whom he hath seen, how shall he love God whom he hath not seen?" All human love leads up to Divine love. Everything which draws man out of himself does him good. Much of earthly affection is, no doubt, poor, weak, unworthy. It is idol-worship; it is a blind and foolish affection; it is also weak and changeable. But, such as it is, it is always better than nothing. Do not destroy it; fulfil it. All love, so far as it is love, is good; and it is good in this way, that it takes us out of ourselves, making us for the time unselfish, and also that it makes us for the time truly pure. Those who love are emancipated from doubts, hesitations, terrors. Every one needs to be able to be with those, sometimes, to whom he can speak of anything he chooses, without any doubt or anxiety or hesitation. Then he is at home. That is home, the home of the heart. These may, indeed, be only tents to live in till we reach the Promised Land; but we know that, when these are struck and folded, we have a building of God waiting us beyond the veil of time. God, who provides the tent for us here, will provide the house there. He who gives us in this life the wonders and beauties of nature, the lessons of truth, the opportunities of action and endeavour, the helps of friendship, the charm of love, the nobleness of life, and the pathos of death, will provide for us better things beyond, "which eye has not seen, nor ear heard." Therefore, O human heart! trust and look forward, and do not doubt nor fear, but go from truth to truth, from love to higher love. We do not wish to be unclothed of this world's affections and interests, but clothed upon with higher. This life is not the end, but the beginning. (Jas. Freeman Clarke.) Parallel Verses KJV: 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. |
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