if indeed
This phrase introduces a conditional statement, suggesting a level of uncertainty or a condition that must be met. In the Greek, "εἴ γε" (ei ge) implies a strong affirmation, often used to emphasize the truth of the following statement. Paul is expressing a confident hope rather than doubt. This reflects the assurance believers have in the promises of God, rooted in faith and the certainty of God's word.

when we are clothed
The imagery of being "clothed" is significant in Pauline theology. The Greek word "ἐνδυσάμενοι" (endusamenoi) refers to being dressed or arrayed. In the context of 2 Corinthians 5, Paul is speaking about the heavenly dwelling or the resurrection body that believers will receive. This clothing metaphor is rich with meaning, symbolizing the transformation and glorification that comes with eternal life. It echoes the idea of putting on Christ (Galatians 3:27) and being clothed with immortality (1 Corinthians 15:53-54).

we will not be found naked
The concept of being "naked" here, from the Greek "γυμνοὶ" (gymnoi), conveys vulnerability and incompleteness. In the ancient world, nakedness often symbolized shame and exposure. Paul contrasts this with the assurance of being clothed in righteousness and immortality. Theologically, this speaks to the believer's hope of being fully covered by Christ's righteousness, avoiding the shame of sin and the inadequacy of our earthly existence. It reassures Christians of their future state, where they will stand complete and whole before God, free from the shame and limitations of the present life.

(3) If so be that being clothed . . .--The Greek particles express rather more than the English phrase does, the truth of what follows. "If, as I believe . . .," though not a translation, would be a fair paraphrase. The confident expectation thus expressed is that in the resurrection state the spirit will not be "naked," will have, i.e., its appropriate garment, a body--clothing it with the attributes of distinct individuality. To the Greek, Hades was a world of shadows. Of Hades, as an intermediate state, St. Paul does not here speak, but he is sure that, in the state of glory which seemed to him so near, there will be nothing shadowy and unreal. The conviction is identical with that expressed in 1Corinthians 15:35-49, against those who, admitting the immortality of the spirit, denied the resurrection of the body.

Verse 3. - If so be that. The verse may be rendered, "If, that is, being clothed, we shall not be found naked." The word "naked" must then mean "bodiless," and the reference will be to those whom, at his coming, Christ shall find clothed in these mortal bodies, and not separated from them, i.e. quick and not dead (1 Thessalonians 4:17; 1 Corinthians 15:51). This seems to be the simplest and most natural of the multitude of strange interpretations with which the pages of commentators are filled. It is true that the aorist endusamenoi, means literally, "having clothed ourselves," and that, in taking this meaning, we should have expected the perfect participle endedumenoi, having been clothed. If this be thought an insuperable difficulty, we must suppose the verse to mean "If, that is, in reality we shall be found [at Christ's coming] after having put on some intermediate body, and therefore not as mere disembodied spirits." But there is no allusion in Scripture to any intermediate body, nor is any gleam of light shed on the mode of life among the dead between death and resurrection, though the Church rejects the dream of Psychopannychia, or an interval of unconscious sleep. The uncertainty of the meaning is increased by two various readings, ei per instead of ei ge, which latter expresses greater doubt about the matter; and ekdusamenoi (D, F, G), which would mean "if in reality, after unclothing ourselves [i.e. after 'shuffling off this mortal coil'], we shall not be found naked." This seems to be the conjecture of some puzzled copyists, who did not see that a contrast, and not a coincidence, between the two expressions is intended. If this reading were correct, it would mean, as Chrysostom says, "Even if we would lay aside the body. we shall not there be presented without a body, but with the same body which has then become incorruptible." It is quite untenable to make "clothed" mean "clothed with righteousness," as Olshausen does. In the Talmud, 'Shabbath' (f. 152, 2), the righteous are compared to men who keep from stain the robes given them by a king (i.e. their bodies), which robes the king deposits in his treasury and sends the wearers away (bodiless) in peace; but foolish servants stain these robes, and the king sends the robes to the wash, and the wearers in prison.

Parallel Commentaries ...


because
εἴ (ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

when we are clothed,
ἐνδυσάμενοι (endysamenoi)
Verb - Aorist Participle Middle - Nominative Masculine Plural
Strong's 1746: To put on, clothe (another). From en and duno; to invest with clothing.

we will not be found
εὑρεθησόμεθα (heurethēsometha)
Verb - Future Indicative Passive - 1st Person Plural
Strong's 2147: A prolonged form of a primary heuro, which heureo is used for it in all the tenses except the present and imperfect to find.

naked.
γυμνοὶ (gymnoi)
Adjective - Nominative Masculine Plural
Strong's 1131: Rarely: stark-naked; generally: wearing only the under-garment; bare, open, manifest; mere. Of uncertain affinity; nude.


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NT Letters: 2 Corinthians 5:3 If so be that being clothed we (2 Cor. 2C iiC 2Cor ii cor iicor)