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BIBLE STUDY NOTES

INSTRUCTOR'S NOTES ON THE BOOK OF PHILIPPIANS

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CHAPTER 3

Summary: Philippians 3:1-21. In this chapter we find a warning against those who place great confidence in the flesh (1-3). If anyone had reason to boast about fleshly accomplishments, it was Paul with his Jewish heritage (4-6). But all such things were considered rubbish in relation to the excellence of knowing Christ Jesus (7-8). Therefore Paul had as his goal to be found in Christ, having that righteousness which is by faith in Jesus, knowing Him and the power of His resurrection, and even sharing in His sufferings, that he might by any means attain to the resurrection from the dead (9-11).

Paul then describes his attitude of pressing on, and encourages all to follow his example and that of others who walk likewise (12-17). Such an exhortation is necessary in view of the reality that there are many people who are enemies of the cross of Christ, who have made their fleshly appetites the focus of their minds, and indeed their god (18-19). Christians, however, should remember that their true citizenship is in heaven, from which we eagerly wait for Jesus Christ who will transform our lowly bodies to be conformed to His glorious body (20-21).

 

INTRODUCTION TO PHILIPPIANS 3

By John Gill

 

In this chapter the apostle cautions the Philippians against false teachers, whom he describes as evil men, and exhorts them to walk as they had him, and other faithful ministers for an example. And whereas these judaizing teachers were for drawing them off from Christ, and weakening their joy and glorying in him, he exhorts them in the first place to rejoice in Christ (Phil. 3:1), and to beware of them, whom he describes as dogs, as evil workers, as the concision (Phil. 3:2), and opposes to them the characters of real saints, who are truly what they vainly boasted of, really circumcised persons in a Gospel sense, spiritual worshippers of God, joyful believers in Christ, and such as placed no confidence in outward things (Phil. 3:3), This the apostle illustrates in his own case, who had as much reason for trusting in such things as any man whatever (Phil. 3:4), of which he gives an enumeration in several particulars (Phil. 3:5), upon which he passes his judgment, and shows of what account, and in what esteem they were with him before, and now; that formerly they were reckoned gain, but now loss (Phil. 3:7), and which he explains as referring to every thing short of Christ, and in comparison of the knowledge of him, and which he preferred to everything; and this he confirms by his willingness to suffer the loss of all things for him; his ends in which were, that he might win him, and be found in him, without his own righteousness, that legal one the false teachers extolled, and with the righteousness of God which faith receives, and is the only justifying one; and that he might know more of him, feel more of his power, have more fellowship with him, and conformity to him (Phil. 3:8). His view in all which was, that he might attain to that glorious and happy state of the resurrection of the dead in Christ (Phil. 3:11), and to prevent mistakes, and anticipate an objection that might be made to him, as if he ascribed perfection to himself in the present state, he owns he had not arrived to it: all he meant was, that it was his desire to enjoy that which Christ had laid hold on him for; in order to which he buried in oblivion what was past, looking and pressing to things before hint, even to Christ, and the glory he was called unto, which was with him (Phil. 3:12). Next follow various exhortations, as to be of the same mind with the apostle in pressing after spiritual and heavenly things, to which he exhorts those that had a greater knowledge of them than others; and who, though otherwise minded, the apostle was persuaded would have, the same revealed to them (Phil. 3:15), and both he exhorts, according to their different attainments, to walk by the same rule and mind the same thing (Phil. 3:16), and to be followers of him, and of them that walked after his example (Phil. 3:17), giving this as a reason, because there were men who walked otherwise, to the grief of him, to the dishonor of Christ, and to their own shame and destruction, whom he describes as sensual and earthly minded men (Phil. 3:18), and to engage them to follow him, and others, and not such persons, he draws a character of them opposite unto them; that whereas the minds of those others were carnal and earthly, their minds were spiritual and heavenly; their conversation was in heaven, and they were waiting for Christ from hence (Phil. 3:20), and the blessedness they expect from him then, is the resurrection of their bodies, which is illustrated by the efficient cause of it, Christ; the subject of it, their vile bodies, as in this lifts, and in the grave; the exemplar and pattern of it, the glorious body of Christ; and the means by which it will be effected, the energy and power of Christ, who is omnipotent (Phil. 3:21).

Philippians 3:1—“Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.”

·    Finally—not with the notion of time, but making a transition to another general subject, “Furthermore,” or “As to what remains.” It is often used at the conclusion of Epistles for “finally.” But it is not restricted to this meaning: Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation.

·    rejoice in the Lord—Paul “observes they had reason to rejoice in their Lord and Saviour; and however, it might be a matter of rejoicing to them to hear of his hope of coming once more to them, and of the recovery of their minister and his return to them, yet Christ should be the principal object of their joy. A believer has always reason to rejoice in Christ;” J. Gill. “In the Lord” marks the true ground of joy, in contrast with “having confidence in the flesh,” or in any outward sensible matter of boasting.

·     To write the same things—Paul finds that he has additional thoughts concerning “rejoicing,” the prevailing feature in this Epistle. Paul may have written these same thoughts to the church on a previous occasion.

·     not grievous—”not irksome.” Paul found no fault in writing something previously mentioned.

·     for you it is safe—being reminded of the truth of the Gospel is the best safety against error. “…when truth is repeated, and afresh confirmed, it guards against falling in with damnable heresies” J. Gill.

Synopsis: “Finally” does not imply the apostle was about to close the epistle. Although the Greek term to loipon sometimes does mean “finally,” it more likely means “for the rest” in this context. At first glance, verse 1 may not seem to be connected to the verses that follow, but Paul’s encouragement to “rejoice in the Lord” should be considered as a positive preventative to becoming entan­gled in the false teaching that he was about to expose and condemn. People who are constantly rejoicing in the Lord probably have less chance of succumbing to false teaching than those who do not seem to consider worshiping God very important. The Philippians stood in danger of being led astray by two types of false teachings: le­galism, and its opposite, antinomianism.

Philippians 3:2—“Beware of dogs, beware of evil workers, beware of the concision.”

·     Beware—Greek, “Have your eye on” so as to beware of.

·     dogs—Greek, “the dogs,” namely, those impure persons (“judaizing” teachers), “of whom I have told you often” (Phil. 3:18, 19); especially “enemies of the cross of Christ” (Phil. 3:18; Ps 22:16, 20). The Jews regarded the Gentiles as “dogs” (Mt 15:26); but by their own unbelief they have ceased to be the true Israel, and are become “dogs” (Isa. 56:10, 11). Paul is here warning the church to beware of the “dogs” of Judaism! It is amazing that many today would have us believe that God will once again return to the practice of that which has been abrogated and what the Apostle here deems to be “dogs” of religion.

• Philippians 3:18-19—“(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)”

• Psalms 22:16—“For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.”

• Matthew 15:26—“But he answered and said, It is not meet to take the children's bread, and to cast it to dogs.”

• Isaiah 56: 10-11—“His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter.”

·    evil workers—“deceitful workers” (2 Cor. 11:13). Not simply “evildoers” are meant, but men who “worked,” indeed, ostensibly for the Gospel, but worked for evil: “serving not our Lord, but their own belly.” “…meaning the same persons, who were deceitful workers, did the work of the Lord unfaithfully, walked in craftiness, and handled the word of God deceitfully, endeavored to subvert the Gospel of Christ, and the faith of men in it;” J. Gill. Can these types be spotted easily today or do we readily accept them as “sheep” rather than the “dogs” that they are in reality. They are “evil workmen” or “bad” teachers. 2 Timothy 2:15 (as opposed to Rom. 16:18) defines the good teacher as opposed to the “dog.”

• 2 Corinthians 11:13—“For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.”

• Timothy 2:15—“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

• Romans 16:18—“For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.”

·    Concision—Circumcision had now lost its spiritual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, namely, that of the heart; legalists have only “concision,” that is, the cutting off of the flesh. To make “cuttings in the flesh” was expressly prohibited by the law (Lev. 21:5): it was a Gentile-heathenish practice (1 Kings 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation in Paul's language as to circumcision. In his first recorded discourse (Acts 13:39), circumcision is not named, but implied as included in the law of Moses which cannot justify. Six or seven years later, in the Epistle to Galatians (Gal. 3:3), the first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (Rom. 2:28, 29), he goes farther, and claims the substance of it for every believer, assigning the shadow only of it to the unbelieving Jew. In Epistle to Colossians (Col. 2:11; 3:11), still later, he expounds more fully the true circumcision as the exclusive privilege of the believer. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, “concision,” or flesh-cutting. Once obligatory on all the covenant people, then reduced to a mere national distinction, it was more and more associated in the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren.

• Leviticus 21:5—“They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh.”

• Galatians 3:3—“Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?”

• Romans 2:28-29—“For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”

• Colossians 2:11—“In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ:”

• Colossians 3:11—“Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.”

Synopsis: Verse 2 contains a threefold warning showing the gravity of the situation. Three times Paul wrote “beware” or “watch out for” to emphasize what he was about to say. In addition to a threefold “beware,” Paul also had a threefold epithet for these false teachers. He first called them “dogs.” He labeled them such because their characteristics resembled those of the wild packs of scavengers roaming the streets at the time, causing havoc wherever they went, in addition to attacking people. Secondly, Paul called them “evil workers,” which implies they actively opposed the gospel of God’s grace. Thirdly, he designated them “the concision.” While they claimed to be “the circumcision,” Paul said they were really only “mutilated.” In other words, their mechanical, unscriptural ap­proach to the important rite of circumcision reduced it to mere laceration of the body. Mutilation of the body was practiced reg­ularly in pagan religious rites, but this practice was forbidden in the Old Testament (Lev. 21:5; 1 Kings 18:28).

Philippians 3:3—“For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.”

·     We are the circumcision”—that is the “real” circumcision.

• Romans 2:25-29—“For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.”

·    worship God in the Spirit—The oldest manuscripts read, “worship by the Spirit of God”; our religious service is rendered by the Spirit (John 4:23,24). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spiritual, flowing from the inworkings of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Rom. 12:1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of “the flesh” (“Having confidence,” or “glorying in the flesh”) (Rom. 1:9).

• John 4:23-24—“But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.”

• Romans 12:1—“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”

• Romans 1:9—“For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;”

·     rejoice in Christ Jesus—“make our boast in Christ Jesus,” not in the law: the ground of their boasting. or "glory in" him, and make their boast of him.

·     have no confidence in the flesh—but in the Spirit. We have no confidence in the flesh because the Spirit bears witness to us that there is nothing good in the flesh. Confidence in the Spirit precludes confidence in the Spirit.

Synopsis: Paul used the true term for circumcision (peritome) which is used in the New Testament for “circumcision of the heart” (Ro­m. 2:25‑29) and refers to the breaking of the power of the fallen nature (Col. 2:11). The three characteristics listed in this verse describe the people who truly have been circumcised: (1) they “worship God in the spirit”; (2) they “rejoice” or “glory” in Christ Jesus (not in personal attainments); and, (3) they do not trust in the “flesh.” The term for “flesh” here does not refer to the body, but to the unregenerate human nature. Paul, of course, was not being egotistical by using the pronoun “we” in this statement. In­stead he was expressing the certainty of the personal relationship he had with Christ. This is a good definition of true circumcision.

Philippians 3:4—“Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:”

·    Though I might also have confidence in the flesh—“Although I (emphatical) might have confidence even in the flesh.” Literally, “I having,” but not using, “confidence in the flesh.” Paul found that his position as to the “flesh” gave him no reason to boast. If Paul, with all of his accomplishments, could not boast in the flesh, then by what reasoning can we boast.

·    if any other man thinketh that he hath whereof he might trust in the flesh, I more—Here Paul’s argument is one regarding those that had reasons for boasting and trusting in themselves and in their carnal privileges and performances; Paul had more reason to boast but chose rather to glory in the Lord finding no confidence in the flesh.

Synopsis: In verses 4‑6 we see a catalog of Paul’s own attainments before his conversion. His purpose in giving this list of merits was certainly not to boast. In fact, the opposite is true. He did it deliberately to show the folly of trusting in human merits. His inventory of at­tainments includes seven items which can be divided into two cat­egories. The first category includes four involuntary privileges that belonged to him because of heredity and environment.

Philippians 3:5—“Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;”

In three particulars he shows how he “might have confidence in the flesh” (Phil. 3:4):

(1) His pure Jewish blood.

(2) His legal preciseness and high status as such.

(3) His zeal for the law.

The Greek is literally, “Being in circumcision an eighth day person,” that is, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants.

·     of the tribe of Benjamin—son of Rachel, not of the maid-servant…a legitimate son of Jacob.

·    Hebrew of the Hebrews—neither one of his parents were Gentile. The “Hebrew,” wherever he dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek city, calls himself a Hebrew. A “Grecian” or Hellenist, on the other hand, in the New Testament, is the term used for a “Greek-speaking” Jew.

·     touching the law—that is, as to legal status and strictness. Paul followed the strict interpretation of the Law as established by the elders

·     a Pharisee—”of the straitest sect” (Acts 26:5). “…the sect of the Pharisees, which was strictest sect among the Jews, and in the greatest esteem among the people” J. Gill.

• Acts 26:5—“Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.”

Synopsis: First, he was circumcised when 8 days old as required by the Law (Lev. 12:3). By contrast, proselytes were circumcised as adults. Ishmael was 13 years old when he experienced this rite (Gen. 17:24‑26). Secondly, Paul was an Israelite. The term designates God’s cho­sen nation which He selected to represent Him and be His witnesses on earth (Isa. 43:1‑10; Rom. 11:1; 2 Cor. 11:22). Paul also claimed he was a member of a special tribe, that of Benjamin. This tribe alone was faithful to Judah when the other 10 tribes left to form their own kingdom (1 Kings 12:21), and after the Babylonian Exile it actually merged with Judah (Ezra 4:1). Thirdly, Paul was “a Hebrew of the Hebrews,” which informs us that he was raised in a home where Hebrew and Aramaic were used (Acts 21:40; 22:2). Many Jews of the day spoke only the Greek language and followed Greek customs, and therefore they were designated “Hellenists.” The last three items in Paul’s catalog of human merits belonged to him by choice. He chose to be a Pharisee, the strictest of the religious groups of the day.

Philippians 3:6—“Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.”

·    Concerning zeal, persecuting the church—“The apostle was very zealous of the traditions of the elders, and for the law of God, and towards God also; though his zeal was not according to knowledge, but blind, ignorant, and furious; which pushed him on to persecute the followers of Christ, and the church of Christ at Jerusalem more especially, in a very violent and outrageous manner;” J. Gill.

• Acts 22:3—“I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day.”

• Acts 26:9—“I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth.”

·    touching the righteousness which is in, the law, blameless—Greek, “having become blameless” as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to the holiness before God, which is the inner and truest spirit of the law, and which flows from “the righteousness of God by faith,” Paul on the contrary, declares that he has not attained perfection. In other words, that which was of the flesh, the law, many found him to be blameless as to his prior position, but, now, under the economy of grace, Paul says that he has yet to attain to the perfectiveness of the flesh.

Synopsis: He also chose to be extremely zealous for what he believed to be true. In fact, he was so zealous that he persecuted the followers of Jesus (Acts 9:1,2), a practice for which he was sorry the rest of his earthly life. Thirdly, judged by legalistic righteousness, he was “blameless.”

Philippians 3:7—“But what things were gain to me, those I counted loss for Christ.”

·    But what things were gain to me—rather as Greek, “gains”; including all possible advantages of outward status, which he had heretofore enjoyed. Paul now being privilege to a greater “Light” evaluated those things that he held as the foundations of salvation which he supposed entitled him to the favor of God, and eternal life. The best of the old was very imperfect, and exceeding blamable; and had they been perfect, they could not have been meritorious of eternal life, as he once thought them to be; he saw now they were of no use in justification and salvation. Paul realized that had they been perfect there would have been no need for the sacrifice of Christ.

·    those I counted loss for Christ—Greek, “I have counted for Christ's sake loss.” He no longer uses the plural as in “gains”; for he counts them all but one great “loss” (Matt. 16:26; Luke 9:25). In the mind of Paul, circumcision was now seen as abolished and was not useful and necessary to salvation. Circumcision had become a “lost cause” and he considered the things of Christ far more important.

• Matthew 16:26—“For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?”

• Luke 9:25—“For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?”

Synopsis: However, what things were gain to Paul, or that he consid­ered as profit, he suddenly reckoned as nothing when compared to knowing Christ. The Greek verb for “counted” (hegemai) is a perfect tense verb which could be rendered “I have counted” and speaks of an action with continuing results. The action part has to be a reference to his conversion recorded in Acts chapter 9. The progression implied in the verb relates to the fact that from the time of his conversion until the time of writing this statement, Paul continued to consider all that gain as nothing compared to knowing Christ in a personal way. The language here is very similar to a bookkeeper’s ledger in which the accountant would erase the word “gains” or “credit” and write the term “loss” or “debit.”

Philippians 3:8—“Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,”

·    Yea doubtless—The oldest manuscripts omit “doubtless” (Greek, “ge”): translate, “nay more.”

·    I count all things but loss—Not only “have I counted” those things just mentioned “loss for Christ's sake, but, moreover, I even do count ALL things but loss.” That is anything and everything else but Christ, or that stood in competition with him.

·     for the excellency—Greek, “On account of the surpassing excellency (the supereminence above them all) of the knowledge of Christ Jesus.”

·     my Lord—believing and loving appropriation of Him (Ps 63:1; Joh 20:28).

·     for whom—“on account of whom.”

·     I have suffered the loss—not merely I “counted” them “loss,” but have actually lost them.

·     all things—The Greek has the article, referring to the preceding “all things”; “I have suffered the loss of them all.” Paul dropped all confidence in his carnal privileges, and civil, ceremonial, and moral righteousness, for Christ and his righteousness.

·     and do count them but dung—Greek, “refuse (such as excrements, dregs, dross) cast to the dogs,” as the derivation expresses. A “loss” is of something having value; but “refuse” is thrown away as not worthy of being any more touched or looked at.

·     that I may win Christ—Translate, to accord with the translation (Phil. 3:7), “gain Christ.” A man cannot make other things his “gain” or chief confidence, and at the same time “gain Christ.” He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's. Paul counted all loss that he might gain or acquire a larger knowledge of Christ. In fact once Christ is “gained” all other should be considered loss due to the very fact that there can be no greater triumph!

• Luke 9:23-24—“And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.”

Synopsis: Here Paul repeated his declaration for emphasis and added a few more details. He used the same word “count” twice, but this time in the present tense in the Greek language, mainly referring to something being progressive. Time relates only to this type of verb in a secondary sense; progression is the primary factor em­phasized. “Dung” or “rubbish” refers to something thrown out as worthless. The apostle considered an intimate and contin­uous knowledge of Christ as his personal Saviour more important than all his former attainments mentioned in the context. It would be difficult to study Paul’s writings in very much detail without seeing his constant emphasis upon the personal relationship be­tween two persons, God and a human being. Christianity is more than just religion; it is relationship.

Philippians 3:9—“And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:”

·    And be found in him—living spiritually “in Him” as the element of life. Once lost, I have been “found,” and I hope to be perfectly “found” by Him. This is the reason that Paul could count all things as “dung” because he had found all things necessary to be in Christ.

·    not having mine own righteousness which is of the law—of the law-- (Php 3:6; Ro 10:3, 5). “Of,” that is, from. righteousness . . . of God by faith--Greek, “which is from God (resting) upon faith.” Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus God's providence fitly prepared him for the work of overthrowing all idea of legal justification. “The righteousness of faith,” in Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the objective ground of confidence for the believer, and also as a new subjective principle of life. Hence it includes the essence of a new disposition, and may easily pass into the idea of sanctification, though the two ideas are originally distinct. It is not any arbitrary act of God, as if he treated as sinless a man persisting in sin, simply because he believes in Christ; but the objective on the part of God corresponds to the subjective on the part of man, namely, faith. The realization of the archetype of holiness through Christ contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ is imparted to them in believing although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life.

·    But that which is through the faith of Christ—“The righteousness of Christ is here meant, and which is the sole matter of justification, and comes to us through faith apprehending, receiving, and embracing it; and which shows, that it must be before faith, or it could not be through it;” J. Gill.

·    the righteousness which is of God by faith—this is the type of faith that depends solely on the righteousness of God and not on self-righteousness. Paul had made the complete transition from faith in the Law to faith in Christ. This then is the death of the old and the putting on of the new. A garment of righteousness put on him by God

• Romans 3:20—“Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.”

Synopsis: In his beautiful description of all God had accomplished in his life, Paul suddenly took his readers to the future judgment seat of Christ. He realized that every believer will stand before the Lord to be judged for his works after his conversion. The apostle did not want to stand in Christ’s presence depending upon his own righteousness because he knew it would not suffice. Instead of his own righteousness that previously had meant so much to him, he wanted to be covered with the righteousness of Christ. He re­minded the Philippian believers that this righteousness of Christ comes only from God as a gift, and faith is the medium through which it comes.

Philippians 3:10—“That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;”

·     That I may know him—experimentally. The aim of the “righteousness” just mentioned. This verse resumes, and more fully explains, “the excellency of the knowledge of Christ.” To know Him is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself. The Law was imperfect in that it could not bring someone to a complete knowledge of Christ. Here Paul reiterates the fact that all is “dung” compared to coming to a fuller knowledge of Christ.

·     the power of his resurrection—assuring believers of their justification (Ro 4:25; 1 Cor. 15:17); there is assurance for the believer in the resurrection of Christ; a knowledge of righteousness!

• Romans 4:25—“Who was delivered for our offences, and was raised again for our justification.”

• 1 Corinthians 15:17—“And if Christ be not raised, your faith is vain; ye are yet in your sins.”

Also, we are raised up spiritually with Him, by virtue of our identification with Him in this, as in all the acts of His redeeming work for us.

• Romans 6:4—“Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.”

• Colossians 2:12—“Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.”

• Colossians 3:1—“If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.”

·    the fellowship of his sufferings—by identification with Him in His sufferings and death, by imputation; in other words, by imputation we share in the benefits due to Christ’s sufferings which would include righteousness. Also, in actually bearing the cross whatever is laid on us, after His example, and so “filling up that which is behind of the afflictions of Christ” (Col 1:24).

• Colossians 1:24—“Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:”

·    made conformable unto his death—“conformed to the likeness of His death,” (Christ died to self to fulfill the will of the Father) namely, by continued sufferings for His sake, and mortifying of the carnal self.

• Romans 8:29—“For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”

• 1 Corinthians 15:31—“I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.”

• 2 Corinthians 4:10-12—“Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus’ sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you.”

• Galatians 2:20—“ I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.”

Synopsis: Next the apostle returned to the present in his thoughts. He realized his earthly life had not ended, so he still had to live with present realities. He wanted to enjoy four realities in his earthly life: (1) to know Christ, or to have a richer experience in Him; (2) to know the power of His resurrection, or to experience constantly the same power that raised Christ from the dead; (3) to participate in the sufferings of Christ for the sake of righteousness; and (4) to be conformed to the death of Christ, or to experience the same self‑emptying described of Jesus (2:7). Verse 10 gives an excellent catalog of items that a Christian should want to be present realities on a continuous basis. Even though a Christian obviously knows Christ, that knowledge can increase and become more intimate as the person experiences spir­itual growth. Paul related the power (dunamis) of the Resurrection to the necessity of experiencing spiritual strength to live an over­coming Christian life on a continuous basis. Many people quote this marvelous verse but leave out the segment relating to suffering and conforming to the death of Christ.

Philippians 3:11—“If by any means I might attain unto the resurrection of the dead.”

·    If by any means—not implying uncertainty of the issue, but the earnestness of the struggle of faith keeping our body and minds in subjection lest we should fall into our old ways…the urgent need of jealous self-watchfulness.

·    attain unto the resurrection of the dead—The oldest manuscripts read, “the resurrection from (out of) the dead,” namely, the first resurrection; that of believers at Christ's coming.

• 1 Corinthians 15:23—“But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.”

• 1 Thessalonians 4:15—“For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.”

• Revelation 20:5-6—“But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.”

The Greek word occurs nowhere else in the New Testament. “The power of Christ's resurrection” (Rom. 1:4), ensures the believer's attainment of the “resurrection from the (rest of the) dead.”

• Romans 1:4—“And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:”

Synopsis: Paul next expressed his ultimate desire to be part of the physical resurrection of believers (Rev. 20:6). His comment in the previous verse about spiritual resurrection would only have shown half the picture had he not made this reference to the phys­ical resurrection that Christians will enjoy one day. The Greek term here literally refers to “the out‑resurrection from the dead” and vividly depicts the fact that some people will be snatched from among the dead long before the remainder are resurrected. The term “attain” does not imply Paul viewed being part of the first resurrection a matter of works. However, he did emphasize the necessity of constantly maintaining an integral relationship with Christ, because only people definitely related to Jesus via conver­sion will be included in the first resurrection.

Philippians 3:12—“Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.”

·    Not as though I had already attained—attained=obtained,” namely, a perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death. Paul had not yet obtained that crown of righteousness laid up for him… he had not yet attained to perfect knowledge, nor perfect holiness, nor perfect happiness:

·    either were already perfect—“or am already perfected,” that is, crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race course throughout. Paul was made perfect in righteousness but not in experiential sanctification.

·    But I follow after—I press on. Paul sought perfection by pressing forward to attain that perfect knowledge of Christ.

·    If I may apprehend that for which also I am apprehended—”If so be that I may lay hold on that (namely, the prize) for which also I was laid hold on by Christ” namely at his conversion.

• 2 Timothy 4:7-8—“I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.”

Synopsis: Paul again returned to the present and expressed the re­alization that he had not arrived at any pinnacle of perfection. Apparently some of the Philippians were making such a claim for themselves. First, he approached the matter with an aorist verb (elabon) which was translated “attained,” indicating that at the time of his conversion he did not receive everything God had for him. In addition, his statement “either were already perfect” indicates that from the moment of conversion until the writing of the epistle he still had not been perfected. This second verb is a perfect tense so it refers to an initial act followed by continuous action or results. In this case it probably refers to continuous action. Thus Paul’s two verbs both stress he did not claim to have yet reached perfection. Instead of feeling he had arrived, he said, “I follow after” or “press on.”

Philippians 3:13—“Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,”

·   Brethren, I count not myself to have apprehended —whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (1 John 1:8); at the same time, each must aim at perfection, to be a Christian (Matthew 5:48).

• 1 John 1:8—“If we say that we have no sin, we deceive ourselves, and the truth is not in us.”

• Matthew 5:48—“Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Paul had not attained to perfect knowledge, was not come to the mark, had not received the prize, or laid hold on eternal life;” J. Gill.

·    but this one thing I do—Paul was intent on gaining perfection.

·    forgetting those things which are behind—Looking back is sure to end in going back. God's word to us is as it was to Israel, “Speak unto the children of Israel that they go forward” (Ex. 14:15). The Bible is our landmark to show us whether we are progressing or retrograding. Paul chose not to remember the things of the flesh, not sins committed, but rather his position as under the law compared now to his position in Christ.

• Exodus 14:15—“And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:”

·   reaching forth—with hand and foot, like a runner in a race, and the body bent forward. The Christian is always humbled by the contrast between what he is and what he desires to be. The eye reaches before and draws on the hand, the hand reaches before and draws on the foot. Once again moving towards perfection as a Christian.

• Hebrews 6:1—“Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,”

Synopsis: Verse 13 contains even stronger language than verse 12. After carefully repeating the fact that he had not yet arrived at the goal set for him by God himself, Paul emphasized that what he did constantly was to stretch forward toward it. In order to keep press­ing toward the goal, he had to forget what was behind. “Forgetting” in this context does not imply obliterating something from the mind, but refers to the constant necessity of pushing something out of the mind. It speaks of a continuous process rather than a momentary occurrence. Again, the language is that of a runner completely forgetting his opponents who are following him in a race. Even the slightest looking back will slow down his progress.

Philippians 3:14—“I press toward the mark for the prize of the high calling of God in Christ Jesus.”

·    I press toward the mark—Here the allusion is given as the runner moves toward the starting line mark and that of the Christian moving closer to the mark that is set for us in Christ. We are to look for Jesus and keep him in view for he was our forerunner.

·    for the prize of the high calling of God in Christ Jesus—“The high,” or “heavenly calling,” is not restricted to Paul's own calling as an apostle by the summons of God from heaven; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to heaven, whither accordingly our minds ought to be uplifted. Our calling is from above, consists of the things from above, and is the righteousness and affections of Christ that is the prize.

Synopsis: The culmination of Paul’s testimony in verse 14 contains a statement about the goal and the prize God placed before him. To him Christ was both the goal and the prize. This is one of the amazing marvels of Scripture. In a human contest the goal and the prize could not, at least normally, be the same. The Bible speaks often of the process of maturing through which God takes His followers. However, it does not take place automat­ically. Christians have a part, and God has a part (Phil. 2:12,13). Even so, full maturity will not be attained until the resurrection. There­fore, the glorified life in heaven is both the goal and the prize.

Philippians 3:15—“Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.”

·    Let us therefore, as many as be perfect—resuming Philippians 3:3. “As many of us then, as are perfect,” that is, full grown (no longer “babes”) in the Christian life (“worshipping God in the Spirit, and having no confidence in the flesh”) fully established in things of God. Here, by “perfect,” he means one fully fit for running; knowing and complying and striving according to laws of the course (2 Tim. 2:5). Though “perfect” in this sense, he was not yet “made perfect” (Greek) in the sense intended, namely, “crowned with complete victory,” and having attained absolute perfection. Yet in comparison with other believers Paul was far out-in-front of the race.

·    be thus minded—having the mind which he had described (Phil. 3:7-14). “…to reckon all things but loss and dung, for the excellency of the knowledge of Christ; to be willing to suffer the loss of all things, to win him” J. Gill. This is the mind that the Christian must have. To do otherwise would place our hopes on our own righteousness and seek to pleasure ourselves.

·    and if in anything ye be otherwise minded—having too high an opinion of yourselves as to your attainment of Christian perfection. “He who thinks that he has attained everything, hath nothing.” Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Gal. 3:3): who needed the warning (Phil. 3:3), “Beware of the concision,” though on account of their former piety, Paul hopes confidently (as in Gal. 5:10) that God will reveal the path of right-mindedness to them.

·    God shall reveal even this unto you—those who sincerely strive to do God's will shall have their errors revealed and God will declare them, and such wood, hay, and stubble, will be burnt up by the fire, which will reveal every man's work.

Synopsis: At first verse 15 may seem to contradict verses 12 and 13. Paul had renounced the false idea that it is possible in this earthly life to reach a level of absolute sinless perfection. The language of the previous section might lead a person to say, “Since I cannot arrive at a level of absolute sinless perfection, why should I con­stantly put forth effort to become like Christ?” Paul immediately countered that tendency by making it clear that although it is im­possible to reach a place of absolute sinless perfection in this life, it is possible to reach a certain level of Christian perfection.

The same idea expressed in the Greek term for “perfect” or “mature” (teleios) is also emphasized in 1 Cor. 2:6; 14:20; Eph. 4:13,14; Col. 1:28; 4:12; Heb. 5:14; and 6:1. It does not contain the implication of being perfect in the sense of flawlessness; rather, it refers to having reached a level of com­pleteness or maturity. In verse 12 Paul was speaking of a finished product, whereas in verse 15 he was referring to a relative spiritual maturity where there is room for development and growth. An apple serves as a good illustration of this matter. In June it is a perfect apple, but it is far from mature. In September it is far more mature, perfect, or complete.

Philippians 3:16—“Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.”

·    Nevertheless, whereto we have already attained—Whatever knowledge of Christ and the truths of the Gospel that has been attained let it be retained. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Ho 6:3).

·    let us walk by the same rule—Let us walk by the truths of the Scriptures and by the justifying grace given by God. “Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained).”

·    let us mind the same thing—let us move towards the same mark of the high calling of God with one heart and affection toward one another.

• Galatians 6:16—“And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God.”

• Romans 12:10—“Be kindly affectioned one to another with brotherly love; in honour preferring one another;”

• 1 Corinthians 1:10—“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.”

Synopsis: This verse shows the meaning of Christian perfection, or a state of Christian maturity. When we live up to what God has already shown us, He is able to lead us further on the route to perfection. However, if believers balk at the instructions written in the Scriptures, they hinder the process. We may never fully un­derstand all of Scripture; God illuminates it to us by degrees. Still, we can learn to act like Christ, the Perfect One.

Philippians 3:17—“Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.”

·    Brethren, be followers together of me—Greek, “imitators together” of me…as I am an imitator of Christ imitate me no farther than as I imitate Christ. Paul here recalled those things that were of little importance to himself and those things that he counted as dung. These were the things that he wanted the church not to concern themselves with. “…disclaiming perfection, yet forgetting things behind; reaching towards things before, and pressing to the mark for the prize” J. Gill.

·    and mark them which walk so—imitate those that walk accordingly.

·    as ye have us for an ensample—believer’s were to be examples not only of one to another but their walk was to be an example to a lost and dying world. They were to be different from those that claimed to be likeminded but were in fact degenerates.

Synopsis: Paul encouraged the Philippians to follow his example in this matter. “Us” probably refers to Timothy, Silas, and Luke who assisted the apostle in his initial ministry in Philippi. The Greek word for “ensample” or “example” (tupos) sometimes refers to the impression left by a stroke, and it is the same word used for the nail prints left in Jesus’ hands (John 20:25). It also can be used to mean “a pattern” (1 Cor. 10:6,11; 1 Thess. 1:7), and this is the meaning here: The Philippians were warned to mark the ones who did not follow that pattern.

Philippians 3:18—“(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:”

·    For many walk— in such a manner; they walked as carnal men according to the course of the world, after their ungodly lusts or according to the course of the world, or according to the rites and ceremonies of the Mosaic dispensation (that which Paul now considered “dung”). Follow not evildoers, because they are “many.”

• Exodus 23:2—“Thou shalt not follow a multitude to do evil; neither shalt thou speak in a cause to decline after many to wrest judgment:”

·    of whom I have told you often—Paul constantly and faithfully warned the church to be on guard concerning these carnal men.

·    and now tell you even weeping—“…because they had taken so little notice of his frequent cautions and advice: and that they might the better know the men he spoke of, and avoid them, he describes them by the following characters” J. Gill.

• Romans 9:2—“That I have great heaviness and continual sorrow in my heart.”

·    that they are the enemies of the cross of Christ— in their practice, not in doctrine. They denied the cross of Christ and they lived according to their on lusts and minded earthly things rather than the things of God. They were empty professors and open scoffers.

• Galatians 6:14—“But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.”

• Hebrews 6:6—“If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”

• Hebrews 10:29—“Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?”

Synopsis: After warning the Philippians to mark certain people, Paul here described them as enemies of the cross of Christ. One cannot be sure whether he referred to false teachers within the Philippian church or to outsiders. Perhaps both groups existed. These were not the legalistic people described at the outset of the chapter. They no doubt were professing Christians who allowed their liberty to degenerate into license (Gal. 5:13). They could be called an­tinomians. They believed in no laws, no regulations. However, the extreme legalists and the antinomians Paul described in this chapter had one thing in common: they lived as enemies of the gospel of Christ.

Philippians 3:19—“Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)”

·    Whose end is destruction— Everlasting destruction, the destruction of both body and soul in hell. This was their due reward due to “bad principles and practices; the broad roads of sin and error lead to destruction however pleasing such ways may be to men, the end of them is eternal death; destruction and misery are in all the ways of profaneness and heresy… and this will be the case of all barren and unfruitful professors, who are like the earth, that brings forth briers and thorns, and is nigh unto cursing, whose end is to be burned” J. Gill.

·    whose god is their belly—(Rom. 16:18); hereafter to be destroyed by God (1 Cor. 6:13). In contrast to our “body” (Phil. 3:21), which our God, the Lord Jesus, shall “fashion like unto His glorious body.” Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed. “The belly is the god of the sensualist, the epicure, and voluptuous person” J. Gill.

• Romans 16:18—“For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.”

• 1 Corinthians 6:13—“Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.”

• Philippians 3:21—“Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”

·   and whose glory is in their shame—The reference of the immediate context is to sensuality, and carnality in general. Their evil practices committed in secret and the corruption of the Gospel “with their false doctrine; in observing and urging the ceremonies of the law, which were dead, and ought to be buried; and particularly circumcision in the flesh, in that part of the body which causes shame, and in this was their glory” J. Gill.

·    who mind earthly things—they entertained earthy ordinances and sought their own things, and not the things of Christ. They were guilty of promoting their own desires and in attaining all the world had to offer.

• Romans 8:5—“For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.”

• Colossians 3:2—“Set your affection on things above, not on things on the earth.”

Synopsis: The people Paul described here were probably Gentiles with Epicurean tendencies. The Epicureans constituted a Greek school of philosophy with the basic views that satisfaction of the physical appetites was the highest purpose of mankind. In addition to describing these people as enemies of the Cross, Paul designated their end as destruction, a reference to eternal separation from God. A person’s god is that to which he gives himself. These people had made their own unbridled lusts their gods. Although they gloried in their “freedom” to live as they pleased, their perverted actions only brought them shame. Paul’s closing description of these false teachers is a very straightforward one— “who mind earthly things.”

Philippians 3:20—“For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:”

·    For our conversation is in heaven— rather, “our state” or “country”; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we “mind earthly things?” (Heb 11:9, 10, 13-16). If Roman citizenship was then highly prized; how much more should the heavenly citizenship be prize?

• Hebrews 11:9,10, 13-16—“By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.”

·    from whence also we look for the Saviour, the Lord Jesus Christ— That He is “the Lord,” now exalted above every name, assures our expectation. Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return, so must we look unto the heavens expecting Christ thence.

Synopsis: In contrast to false teachers, those people who choose to follow Christ recognize a standard based upon something far more important than earthly pursuits. Paul used the same word for “con­versation” or “citizenship” that he used in 1:27, but there he used the verb politeuomai, and here the noun politeuma. The Christian is a citizen of heaven and he longs for the kingdom of heaven to become a present reality (Matt. 6:10; Eph. 2:19). In a sense the Church is a “colony of heaven” much as Philippi was a Roman colony. The realization that the Saviour of believers one day will return for those citizens of heaven constitutes a powerful incentive for correct living.

Philippians 3:21—“Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”

·    Who shall change our vile body—The body is “defiled with sin, attended with frailty, and is mortal; and being dead, is sown and laid in the grave in corruption, weakness, and dishonor: but our bodies will be changed from corruption to incorruption from mortality to immortality, from weakness to power, from dishonour to glory, and be free from all sin” J. Gill.

·    that it might be fashioned like unto his glorious body—that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby. Not only shall He come as our “Saviour,” but also as our Glorifier and our bodies will be glorified even as His body is now glorified. As Christ's glorified body was essentially identical with His body of humiliation; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet “spiritual bodies.”

• 1 Corinthians 15:42-44—So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.”

·    according to the working— "according to his great power"; which was put forth in raising himself from the dead, and whereby he was declared to be the Son of God:” J. Gill.

·    whereby he is able even to subdue all things unto himself—“Not only sin, Satan, and the world, but death and the grave; and so consequently able to raise the dead bodies of his saints, and to change the qualities of them, and make them like unto his own:” J. Gill.

• 1 Thessalonians 4:16—“For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:”

Synopsis: When He returns for His church believers’ bodies will be changed like His own (1 John 3:2). The term translated “change” (metaschematisei) refers to the outward change of these “vile” or “lowly” bodies. Redeemed souls will occupy redeemed bodies such as Christ’s after His resurrection. Then since doctrine deter­mines conduct and destiny, Christians must avoid the extremes of both legalism and antinomianism.

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