2 Corinthians 5:2Meaning & Commentary from the Church Fathers

He showed that we should groan not because some trials befall us, but because they are insufficient. He did not call our future body a tent, but a dwelling, and quite rightly. A tent is easily destroyed, but a dwelling remains forever.

For we who are in this tent groan, being burdened, because we do not want to be unclothed, but clothed, that what is mortal may be swallowed up by life” (2 Cor 5:1-4). Therefore, though we are weighed down by the corruptible body, we know that the cause of the burden is not the nature or substance of the body, but its corruption. Thus we do not desire to be unclothed of the body, but to be clothed with its immortality. For it will exist then also. Yet since it will not be corruptible, it will not weigh us down.

If the bodily habitation is destroyed, they do not fear it, because they have the heavenly spiritual habitation and that incorruptible glory. On the day of resurrection this glory will build up and glorify the habitation of the body also. As the Apostle says: “He who raised Christ from the dead will give life to our mortal bodies through His Spirit dwelling in us.” And again: “that the life of Jesus also may be manifested in our mortal flesh” (2 Cor 4:11). And, as it is said, “that what is mortal may be swallowed up by life” (2 Cor 5:4, 15, 16).

Giving a deliberate explanation of the precise sense in which it is desirable to cast off the present body, and for what motive, the Apostle says: “For we who are in this tent groan, being burdened.” This means burdened by bodily infirmities and passions. Yet one would fall into error if he thought that we all wish to be delivered from the body. “For we do not want to be unclothed,” that is, from it altogether and forever, “but clothed.” This means changed into an incorruptible and immortal body, according to Chrysostom and Theodoret. This is “that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God.” That is, He prepared us for incorruptible and immortal life in spirit and body. After our fall, when corruption and death entered our nature, He “gave us the pledge of the Spirit” in baptism.

We also received the pledges of the Holy Spirit for our entrance into it. These pledges appear as the indelible and unquenchable longing to be freed from this corruptible life. They move us to pass worthily into that life where there will no longer be corruption and death. There pure, most radiant, heavenly life reigns. Outside Christianity there is also a sorrow that comes from dissatisfaction with this earthly and temporary life. Yet there it remains extremely undefined. In Christians it receives a precise meaning and a definite direction, from corruptible life toward the eternal life of the glorious age to come. Therefore all Christians groan equally, seeking to put off the sinful properties of this life and to be clothed in the holy qualities of the life to come. They do so lest they appear there unprepared, passionate, and sinful. They must be made alive by grace and worthy to be clothed in a new, incorruptible body. “The labors of self-denial give boldness to desire that life,” says Bishop Theophan. “The witness of conscience supports this boldness with the assurance that they will meet God’s mercy there. This desire grows into longing with groaning because of the felt and continually felt burden of the body, especially because the enemy often uses it for deception and for drawing one into what is improper.” Concerning our future change of garment, Chrysostom says: “Though we put off the body. We shall not appear there without a body, but with this same body, which will then become incorruptible.” Blessed Theodoret, explaining the words “we shall not be found naked,” says: “Though every man will be clothed with the garment of incorruption, not all will become partakers of divine glory. Therefore the Apostle calls those naked who are deprived of divine glory. He counts himself, the Corinthians, and all people among them, teaching modesty by this.”

"He calls it heavenly, το εξ ουρανου, because of its incorruption, not because it will descend upon us from heaven. From heaven it will receive only the life-giving grace of incorruption, which will quicken it."

"He did not say ενδυσασθαι, to be clothed, but επενδυσασθαι, to be clothed over, to change one's garment. For we shall not be clothed in another body, but this corruptible one will be clothed with incorruption" (Theodoret).

Of what groaning does the Apostle speak here? He speaks of the groaning common to all pious Christians who do not live to please the flesh. They walk worthily of their name, following the Lord with the cross of self-denial.

Everyone knows that there will be another life, but not everyone desires it, because self-denial is not complete in everyone. The labors of self-denial give boldness to desire that life.

The testimony of conscience supports this desire with the assurance that they will meet God's mercy there. All such people desire to depart and be with Christ.

This desire grows into longing with groaning because of the felt and constantly experienced burden of the body. It is strengthened especially because the enemy often uses the body to deceive and draw one into what is unfitting.

He also uses it to bring one into an unwanted state of slackness, drowsiness, weariness, and immobility. Or perhaps Saint Paul means the groaning heard in all men, because we are exiles on earth and our fatherland is not here.

For this reason everyone has a certain sorrow, as though homesick for his homeland. Outside Christianity this sorrow remains undefined. In Christians it receives a precise and definite meaning.

"If so be that, being clothed, we shall not be found naked." If "not naked" is understood in relation to the body, meaning that we shall not be found without a body, then this verse contains no thought.

For what sense would there be in saying, "if only, having been clothed in a new body, we shall not be found without a body"? If instead of "being clothed," ενδυσαμενοι, the text had read "being unclothed," εκδυσαμενοι, then the thought would be this.

We desire to be clothed in the new body and to put off this one. That is, we desire to put it off, but not so that, after putting it off, we remain bodiless and naked.

This thought was also held by Chrysostom, probably because of the reading εκδυσαμενοι which he encountered. He says: "That is, even though we lay aside this body, we shall not appear there without a body.

"We shall appear with this same body, which will then become incorrupt." But the reading εκδυσαμενοι is not justified, and all have accepted the reading ενδυσαμενοι.

If we read "being clothed," this text can have no other meaning than the one given by our interpreters. It means not naked of good works and glory. Only under this condition is the clothing in the new, incorrupt body desirable.

Without this, it is not only no blessing, but the beginning of extreme suffering. Therefore it cannot be desired. The Apostle says: we groan, desiring to be clothed in the new, heavenly body.

But, of course, this must be added: provided that, when clothed in it, we shall not be found stripped of glory, grace, and God's good pleasure.

After the opinion quoted above, Chrysostom continues: "Some give another meaning to the words, 'if so be that, being clothed, we shall not be found naked,' and they do so very reasonably.

"So that believers might not grow careless through hope in the resurrection, the Apostle said: even if we are clothed, that is, with incorruption, and receive an incorrupt body, let us not be found naked, that is, deprived of glory and eternal salvation.

"For although the resurrection is common to all, glory is not for all. Some will rise to honor, and others to dishonor. Some will rise for the kingdom, and others for torment."

Theodoret writes the same: "Although every man will be clothed with the garment of incorruption, not all will become partakers of divine glory. Therefore he calls those naked who are deprived of divine glory.

"The Apostle includes himself, the Corinthians, and all men among them, teaching modesty by this." This expresses that those who are to be condemned after the resurrection will feel themselves exposed in naked shame.

They will be like people displayed naked in disgrace before a large assembly. How natural this is becomes evident of itself. By speaking of this, the Apostle wished first to give this exhortation.

Take care that you not be found naked on that day, so desired in itself. He expresses this exhortation directly below: let us strive to be pleasing to the Lord (verse 9).