Maestro Dialectical Journal

Following the context of the pervious verse Paul is obviously talking about the eternal things which He looks to. And there is a clear contrast going on through these passages. But what is Paul talking about when he says we are in a ἡ ἐπίγειος οἰκία τοῦ σκήνους, and looking forward to a οἰκοδομὴν ἐκ θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον αἰώνιον ἐν τοῖς οὐρανοῖς? Looking at the terms Paul used we can see the resurrection being describe. The first term that he employs is a “tent” (οἰκία τοῦ σκήνους). Our present bodies are like a tent. A tent “is a common picture of the earthly life and its setting in the body” (Barret 22). I wonder sometimes how useful the authors’ painter the word picture for us. For example, the using the tent imagination that

On the other hand, Harris states the point clearly, “in view of 4:16a, it seems incontestable that the ἐπίγειος οἰκία of 5:1a alludes primarily, if not solely, to the physical body and that therefore it would destroy the parallelism and opposition of the two parts of 5:1,” (Harris 372). Thus, while the body that Paul possesses now will be destroyed, an eternal body is waiting for Him in the future (Carson 257). This heavenly dwelling we may not be found “naked”. So the meaning of “naked” has direct influence on the understanding of the previous terms. There are three main understandings of this term (Harris 30) it is either understood as “homeless,” “garmentless,” or “bodiless.” The understanding of “homeless” is to use architectural language which matches the terms “tent” and “building” in verses 1-2. But this understanding can be dismissed due to the fact that the word does not carry such a meaning (Gerhard 31). Sometimes I think word substitute was used for example here the term “garment” would be used to covey a moral view. I ashamed Paul does not want to be found being a guilty of sin before God. Two problems become apparent with this suggestion7, however. The first is that moral judgment is not in the immediate

6-10) we can see the future hope Paul is talking about. Because of the future hope that is before him Paul can make it his aim to be pleasing to God. In verses 6-10 Paul expresses the courage which he has because of this promise and what he is working towards before he reaches that hope. In other words, he can give himself to gospel ministry because of this future hope. This section will argue that Paul sees the future hope as a base for the courage to do his ministry. Paul has courage to accomplish the ministry which streams from the faith on the guarantee of the Spirit. The οὖν of verse 1 looks back to the preceding guarantee of the future resurrection which is given by the Spirit (Harris 394). The perfect participle εἰδότες is casual in its function (Wallace 631). We can see the truth that Paul is talking about. He still in this body and not with the Lord is another reason for the courage. Therefore, Paul offers courage to the believers and the task that encouragement. For in (v.7) Paul expresses having faith in the promises of God and not on what he sees then, he illiterates again in verse 8, about the courage which he has while expressing his desire to be with the Lord. Paul can face the afflictions upon his body by the ministry because he is “confident that God will supply a superior replacement for [his body].” (Barrett 158). Thus, courage fills Paul as he performs his calling as an apostle. Paul’s courage is directed at the single aim