Homily X.
2 Cor. v. 1
For we know, that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens.
Again he arouses their zeal because many trials drew on [652] . For it was likely that they, in consequence of his absence, were weaker in respect to this [need]. What then saith he? One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby. And some of these he mentioned before; for instance, that we "bear about the dying of Jesus," and present the greatest proof of His power: for he says, "that the exceeding greatness of the power may be of God:" and we exhibit a clear proof of the Resurrection, for, says he, "that the life of Jesus may be manifested in our mortal flesh." But since along with these things he said that our inward man is thus made better also; for "though our outward man is decaying," saith he, "yet the inward man is renewed day by day;" showing again that this being scourged and persecuted is proportionately useful, he adds, that when this is done thoroughly, then the countless good things will spring up for those who have endured these things. For lest when thou hearest that thy outward man perishes, thou shouldest grieve; he says, that when this is completely effected, then most of all shalt thou rejoice and shalt come unto a better inheritance [653] . So that not only ought not one to grieve at its perishing now in part, but even earnestly to seek for the completion of that destruction, for this most conducts thee to immortality. Wherefore also he added, "For we know, that if the earthly house of our tabernacle be dissolved: we have a building from God, a house not made with hands, eternal in the heavens." For since he is urging [654] again the doctrine of the Resurrection in respect to which they were particularly unsound; he calls in aid the judgment of his hearers also, and so establishes it; not however in the same way as before, but, as it were, arriving at it out of another subject: (for they had been already corrected:) and says, "We know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens." Some indeed say that the earthly house' is this world; But I should maintain that he alludes rather to the body. [655] But observe, I pray, how by the terms [he uses,] he shows the superiority of the future things to the present. For having said "earthly" he hath opposed to it "the heavenly;" having said, "house of tabernacle," thereby declaring both that it is easily taken to pieces and is temporary, he hath opposed to it the "eternal," for the name "tabernacle" often times denotes temporariness. Wherefore He saith, "In My Father's house are many abiding places." (John xiv. 2.) But if He anywhere also calls the resting places of the saints tabernacles; He calls them not tabernacles simply, but adds an epithet; for he said not, that "they may receive you" into their tabernacles, but "into the eternal tabernacles." (Luke xvi. 9.) Moreover also in that he said, "not made with hands," he alluded to that which was made with hands. What then? Is the body made with hands? By no means; but he either alludes to the houses here that are made with hands, or if not this, then he called the body which is not made with hands, 'a house of tabernacle.' For he has not used the term in antithesis and contradistinction [656] to this, but to heighten those eulogies and swell those commendations.
[2.] Ver. 2. "For verily in this we groan, longing to be clothed upon with our habitation which is from heaven."
What habitation? tell me. The incorruptible body. And why do we groan now? Because that is far better. And "from heaven" he calls it because of its incorruptibleness. For it is not surely that a body will come down to us from above: but by this expression he signifies the grace which is sent from thence. So far then ought we to be from grieving at these trials which are in part that we ought to seek even for their fulness [657] , as if he had said: Groanest thou, that thou art persecuted, that this thy man is decaying? Groan that this is not done unto excess and that it perishes not entirely. Seest thou how he hath turned round what was said unto the contrary; having proved that they ought to groan that those things were not done fully; for which because they were done partially; they groaned. Therefore he henceforth calls it not a tabernacle, but a house, and with great reason. For a tabernacle indeed is easily taken to pieces; but a house abideth continually.
Ver. 3. "If so be that being unclothed [658] we shall not be found naked."
That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible. But some read, and it deserves very much to be adopted, "If so be that being clothed we shall not be found naked." For lest all should be confident because of the Resurrection, he says, "If so be that being clothed," that is, having obtained incorruption and an incorruptible body, "we shall not be found naked" of glory and safety. As he also said in the former Epistle; "We shall all be raised; but each in his own order." And, "There are celestial bodies, and bodies terrestial." (1 Cor. xv. 22, 23.) (ib. 40.) For the Resurrection indeed is common to all, but the glory is not common; but some shall rise in honor and others in dishonor, and some to a kingdom but others to punishment. This surely he signified here also, when he said; "If so be that being clothed we shall not be found naked."
[3.] Ver. 4. "For indeed we that are in this tabernacle do groan [659] , not for that we would be unclothed, but that we would be clothed upon." Here again he hath utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing in identity [660] , but of corruption and incorruption: For we do not therefore groan,' saith he, that we may be delivered from the body: for of this we do not wish to be unclothed; but we hasten to be delivered from the corruption that is in it.' Wherefore he saith, we wish not to be unclothed of the body, but that it should be clothed upon with incorruption.' Then he also interprets it [thus,] "That what is mortal may be swallowed up of life." For since putting off the body appeared to many a grievous thing; and he was contradicting the judgments of all, when he said, "we groan," not wishing to be set free from it; (for if,' says one, the soul in being separated from it so suffers and laments, how sayest thou that we groan because we are not separated from it?') lest then this should be urged against him, he says, Neither do I assert that we therefore groan, that we may put it off; (for no one putteth it off without pain, seeing that Christ says even of Peter, They shall "carry thee," and lead thee "whither thou wouldest not;"--John xxi. 18.) but that we may have it clothed upon with incorruption.' For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering [661] , for it is this that also causes us pain. But the life when it arriveth destroyeth and useth up the corruption; the corruption, I say, not the body. And how cometh this to pass?' saith one. Inquire not; God doeth it; be not too curious. Wherefore also he added,
Ver. 5. "Now he that hath wrought us for this very thing is God."
Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added,
"Who also gave the earnest of the Spirit." For even then He fashioned us for this; and now He hath wrought unto this by baptism, and hath furnished us with no light security thereof, the Holy Spirit. And he continually calls It an earnest, wishing to prove God to be a debtor of the [662] whole, and thereby also to make what he says more credible unto the grosser sort. [663]
[4.] Ver. 6. "Being therefore always of good courage, and knowing."
The word "of good courage" is used with reference to the persecutions, the plottings, and the continual deaths: as if he had said, Doth any vex and persecute and slay thee? Be not cast down, for thy good all is done. Be not afraid: but of good courage. For that which thou groanest and grievest for, that thou art in bondage to corruption, he removes from henceforward out of the way, and frees thee the sooner from this bondage.' Wherefore also he saith, "Being therefore always of good courage," not in the seasons of rest only, but also in those of tribulation; "and knowing,"
Ver. 7, 8. "That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord."
That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: He quencheth not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces. For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord.' Wherefore neither did he say, "whilst we are' in the body:" as of those who are in a foreign and strange land. "Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord." Seest thou how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing [664] , calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord? Now this he did, both that no one might fondly linger amongst present things, but rather be aweary of them; and that none when about to die might be disquieted [665] , but might even rejoice as departing unto greater goods. Then that none might say on hearing that we are absent from the Lord, Why speakest thou thus? Are we then estranged from Him whilst we are here?' he in anticipation corrected [666] such a thought, saying, "For we walk by faith, not by sight." Even here indeed we know Him, but not so clearly. As he says also elsewhere, (1 Cor. xiii. 12.) "in a mirror," and "darkly."
"We are of good courage, I say, and willing." Wonderful! to what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, we are desirous.' Of what are we desirous? Of being "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.
Ver. 9. "Wherefore also we make it our aim whether at home or absent, to be well pleasing unto him."
For what we seek for is this,' saith he, whether we be there or here, to live according to His will; for this is the principal thing. So that by this thou hast the kingdom already in possession without a probation.' For lest when they had arrived at so great a desire of being there, they should again be disquieted at its being so long first, in this he gives them already the chief [667] of those good things. And what is this? To be well "pleasing." For as to depart is not absolutely good, but to do so in [God's] favor, which is what makes departing also become a good; so to remain here is not absolutely grievous, but to remain offending Him. Deem not then that departure from the body is enough; for virtue is always necessary. For as when he spoke of a Resurrection, he allowed [them] not by it alone to be of good courage, saying, "If so be that being clothed we shall not be found naked;" so also having showed a departure, lest thou shouldest think that this is enough to save thee, he added that it is needful that we be well pleasing.