victory'.  When once we perceive that Paul, in 2 Corinthians is expanding and

applying what he had already written in 1 Corinthians, any reference in 2

Corinthians 5 to an intermediate state will be seen to be an intrusion.  To

be 'clothed upon', with our 'house' from heaven, is simply to enter into

resurrection glory.

One of the items in 2 Corinthians 5 that should not be passed by as of

little consequence is the statement, that while we are in this earthly body

or tent 'we groan'.  This groaning (stenazo) allies the believer with the

creation itself.

'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 same apostle expresses the same thought, although 'clothed' with

other words; groaning now, in sympathy with creation, deliverance then when

resurrection is attained.  Stenochoroumai and stenochoria add to the word

meaning 'strait' the word meaning 'place', and both of these words are used

in 2 Corinthians, where they are translated 'distresses' or 'straitened' (2

Cor. 6:4,12).  One other feature, before we pass to other aspects of the

truth, is the use of baros 'weight' and bareo 'burdened' in 2 Corinthians

4:17 and 5:4, with the added personal experiences of Paul, given in the same

epistle, where 'pressed out of measure' translates the same Greek verb (2

Cor. 1:8).

While it is evident that much more would be needed, if it were our

intention to give an exposition of 2 Corinthians 5, we believe we have

accomplished our purpose if we have demonstrated that, like Peter, Paul uses

the figure of a tent for the transient character of this present mortal body,

and moreover aligns the believers in that body with creation itself.  Both,

believer and creation, are 'groaning', both expecting, and one day that

expectation will be blessedly realized when 'mortality shall be swallowed up

of life' in resurrection.

We now pass to yet another aspect of the truth that is illustrated by

the tent and tabernacle, and that is the light its usage throws on the nature

of faith, and on the nature of our present relationship with this present

world.  The affliction we are called upon to endure, 'is but for a moment'

and conversely, Moses realized that the pleasures of sin were but 'for a

season' (Heb. 11:25).  In like manner, 2 Corinthians 4:18 speaks of the

transient character of things that are 'seen', and of the enduring character

of those things which are 'not seen'.  So Hebrews 11:1,27 tells us that faith

is the evidence of things 'not seen' and that Moses endured as 'seeing Him

Who is invisible'.  Those who died in faith saw the fulfilment of the

promises 'afar off' and by so doing confessed that they were 'pilgrims and

strangers in the earth' (Heb. 11:13).  This pilgrim character of faith is

illustrated by the attitude of Abraham, Isaac and Jacob.

'By faith he (Abraham) sojourned in the land of promise, as in a

strange country, dwelling in tabernacles with Isaac and Jacob, the

heirs with him of the same promise' (Heb. 11:9).

Paroikeo ('sojourn' in Heb. 11:9), paroikia and paroikos, are

translated 'stranger', 'sojourner', 'foreigner' and 'dwell as strangers'