3. εἴ! γε καὶ ᾿ ἐνδυσάμενοι” οὐ γυμνοὶ εὑρεθησόμεθα. 4. καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει ὅ στενάζοµεν “ βαρούμενοι,! ἐπειδὴ > οὐ θέλομεν ᾿ ἐκδύσασθαι, ἀλλ᾽ ἐπενδύσασθαι, ἵνα ' καταποθῇ τὸ " θνητὸν ὃ ὑπὸ 5. ὁ δὲ κατεργασάμενος ἴ ἡμᾶς εἰς αὐτὸ τοῦτο Θεὸς," ὁ pVer.8; καὶ οοὺς ἡμῖν τὸν ’ ἀρραβῶνα τοῦ " Πνεύματος.
Vv.
6. "θαρροῦντες
16, x. 1,2; οὖν πάντοτε, καὶ εἰδότες ὅτι “ ἐνδημοῦντες !° "ἐν τῷ " σώματι “ ἐκδη-
Heb. xiii.
6only. q Vv.8,gonly; cf. viii. 1ο. τ
p. xii. 2,3; Heb. xiii. 4.
1S9CKLP support εἰ ye; BDEG 17 have ειπερ. 2D*, ἆ, ε, g have εκδνσαµενοι; G εκλνσαµενοι. * DEG, d, e, f, g, the Syriac and Bohairic vss. give σκηνει τοντφ.
*D*G have βαρυνομενοι.
δ ἐπειδὴ is found in a few cursives only; the uncials give εφ’ φ. ® G, g and the Bohairic have θνητον τοντο.
7 DEG, ἆ, e, f, g, πὶ κατεργαζοµενος.
δ has o Ocos.
®SycDbcEKL and the Harclean insert καὶ before δους; the better authorities
omit it. 10 D*G have ἐπιδημουντες.
also clothed, sc., with the heavenly body (note ἐνδνσ., not ἐπένδυσ., which would only be appropriate of the body to be “‘ superindued ᾽ in the case of one surviv- ing to the Second Advent), not naked, sc., disembodied spirits at the Day of His Appearing, a condition from the thought of which he shrinks. γυμνός was com- monly used in this sense in Greek philo- sophy; Alford quotes Plato, Cratyl., p. 2776) ἡ ψυχὴ γυμνὴ τοῦ — (see 1 Cor. xv. 37) ; cf. also Philo de Hum., 4, τῆς ψυχῆς ἀπογυμνουμένης.
Ver. 4. καὶ γὰρ οἱ ὄντες κιτιλ.: for indeed we who are in the body (see ver. 1) groan, being burdened (cf. Wisd. ix. 15, φθαρτὸν σῶμα βαρύνει ψυχήν), not for that (ἐφ᾽ ᾧ; cf. Rom. ν. 12) we would be unclothed (cf. 2 Esdras ii. 45) but clothed upon, that what is mortal may be swal- lowed up of life, i.e., that the mortal body may, without passing through death, be absorbed, as it were, in the heavenly body which is to be superindued (cf. Isa. xxv. 8). The double metaphor in these verses from that of a house to that of a garment is quite in St. Paul’s manner, Stanley finds the explanation of both “ in the image which both from his occupation and his birthplace would naturally occur to the Apostle, the tent of Cilician hair- cloth, which might almost equally suggest the idea of a habitation and of a vesture” (cf. Ps. civ. 2). The truth is that no single metaphor could possibly convey to the mind a true conception of heaven or of the condition of the blessed. We may
speak of the heavenly home as a place (οἰκητήριον), but we have to remind our- selves that it is rather a state here ex- pressed by the image of heavenly vesture,
Ver. 5. ὁ δὲ κατεργασάμενος κ.τ.λ. : now He that worked us up for this very thing, sc., the change from mortality to life, is God (cf. iv. 6 and especially 1. 21 for the form of the sentence), who gave to us the earnest of the Spirit; cf. Rom. viii. τι. The “ Holy ΕΝ of promise” is ‘an earnest of our inheritance " (Eph, i. 14; see above on i, 22).
Some theologians, ¢.g., Martensen, take a somewhat different view of vv. 1-5, and interpret them as implying St. Paul's belief in a body of the intermediate state be- tween death and judgment, distinct at once from the “ earthly tabernacle” and the “‘ heavenly house,” which latter will be “superindued”’ at the Second Advent. But (a) there is no hint elsewhere in the N.T. of such an ad interim body; (δ) the **house” which ‘we have” at death is described in ver. 1 not as temporary, but as “eternal”. This it is which enables him to face death with courage; he would shrink from any γυμνότης or dis- embodied condition, and—so far as the “ body” is concerned—he does not con- template any further change at the Day of Judgment. If it might be so, he is reverently anxious to live until the Parousia, and then to be “ superindued "; but even if he is to pass through the gate of death he is content. See Salmond’s Christian Doctr. of Immortality, p. 565 ff.