9 And be seen in him, not having my righteousness which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith:
But God has given you a place in Christ Jesus, through whom God has given us wisdom and righteousness and salvation, and made us holy:
For him who had no knowledge of sin God made to be sin for us; so that we might become the righteousness of God in him.
In bitter hate I was cruel to the church; I kept all the righteousness of the law to the last detail.
For in it there is the revelation of the righteousness of God from faith to faith: as it is said in the holy Writings, The man who does righteousness will be living by his faith.
But to him who without working has faith in him who gives righteousness to the evil-doer, his faith is put to his account as righteousness. As David says that there is a blessing on the man to whose account God puts righteousness without works, saying,
Let not your servant come before you to be judged; for no man living is upright in your eyes.
Now, we have knowledge that what the law says is for those who are under the law, so that every mouth may be stopped, and all men may be judged by God: Because by the works of the law no man is able to have righteousness in his eyes, for through the law comes the knowledge of sin. But now without the law there is a revelation of the righteousness of God, to which witness is given by the law and the prophets; That is, the righteousness of God through faith in Jesus Christ, to all those who have faith; and one man is not different from another,
For God's word, that the earth would be his heritage, was given to Abraham, not through the law, but through the righteousness of faith. For if they who are of the law are the people who get the heritage, then faith is made of no use, and the word of God has no power; For the outcome of the law is wrath; but where there is no law it will not be broken.
What then may we say? That the nations who did not go after righteousness have got righteousness, even the righteousness which is of faith: But Israel, going after a law of righteousness, did not get it. Why? Because they were not searching for it by faith, but by works. They came up against the stone which was in the way;
If we say that we have no sin, we are false to ourselves and there is nothing true in us. If we say openly that we have done wrong, he is upright and true to his word, giving us forgiveness of sins and making us clean from all evil. If we say that we have no sin, we make him false and his word is not in us.
Brothers, my heart's desire and my prayer to God for them is, that they may get salvation. For I give witness of them that they have a strong desire for God, but not with knowledge. Because, not having knowledge of God's righteousness, and desiring to give effect to their righteousness, they have not put themselves under the righteousness of God. For Christ is the end of the law for righteousness to everyone who has faith. For Moses says that the man who does the righteousness which is of the law will get life by it. But the righteousness which is of faith says these words, Say not in your heart, Who will go up to heaven? (that is, to make Christ come down:)
For with the heart man has faith to get righteousness, and with the mouth he says that Jesus is Lord to get salvation.
Give my love to Andronicus and Junia, my relations, who were in prison with me, who are noted among the Apostles, and who were in Christ before me.
Being conscious that a man does not get righteousness by the works of the law, but through faith in Jesus Christ, we had faith in Christ Jesus, so that we might get righteousness by faith in Christ, and not by the works of the law: because by the works of the law will no flesh get righteousness.
For all who are of the works of the law are under a curse: because it is said in the Writings, A curse is on everyone who does not keep on doing all the things which are ordered in the book of the law. Now that no man gets righteousness by the law in the eyes of God, is clear; because, The upright will be living by faith. And the law is not of faith; but, He who does them will have life by them. Christ has made us free from the curse of the law, having become a curse for us: because it is said in the Writings, A curse on everyone who is put to death by hanging on a tree:
Is the law then against the words of God? in no way; because if there had been a law which was able to give life, truly righteousness would have been by the law. However, the holy Writings have put all things under sin, so that that for which God gave the undertaking, based on faith in Jesus Christ, might be given to those who have such faith.
Who gave us salvation, marking us out for his purpose, not on account of our works, but in the measure of his purpose and his grace, which was given to us in Christ Jesus before times eternal,
Not by works of righteousness which we did ourselves, but in the measure of his mercy, he gave us salvation, through the washing of the new birth and the giving of new life in the Holy Spirit,
For we all go wrong in a number of things. If a man never makes a slip in his talk, then he is a complete man and able to keep all his body in control.
By whom he went to the spirits in prison, preaching to those Who, in the days of Noah, went against God's orders; but God in his mercy kept back the punishment, while Noah got ready the ark, in which a small number, that is to say eight persons, got salvation through water:
Everyone who is a sinner goes against the law, for sin is going against the law.
For when we were in the flesh, the evil passions which came into being through the law were working in our bodies to give the fruit of death. But now we are free from the law, having been made dead to that which had power over us; so that we are servants in the new way of the spirit, not in the old way of the letter. What then is to be said? is the law sin? in no way. But I would not have had knowledge of sin but for the law: for I would not have been conscious of desire if the law had not said, You may not have a desire for what is another's. But sin, taking its chance through that which was ordered by the law, was working in me every form of desire: because without the law sin is dead. And there was a time when I was living without the law: but when the law gave its orders, sin came to life and put me to death; And I made the discovery that the law whose purpose was to give life had become a cause of death: For I was tricked and put to death by sin, which took its chance through the law. But the law is holy, and its orders are holy, upright, and good. Was then that which is good, death to me? In no way. But the purpose was that sin might be seen to be sin by working death to me through that which is good; so that through the orders of the law sin might seem much more evil.
You are to make ready a way, and see that the land which the Lord your God is giving you for your heritage, is marked out into three parts, to which any taker of life may go in flight. This is to be the rule for anyone who goes in flight there, after causing the death of his neighbour in error and not through hate;
Cursed is he who does not take this law to heart to do it. And let all the people say, So be it.
But Hezekiah did not do as had been done to him; for his heart was lifted up in pride; and so wrath came on him and on Judah and Jerusalem.
However, in the business of the representatives sent by the rulers of Babylon to get news of the wonder which had taken place in the land, God gave up guiding him, testing him to see what was in his heart.
I go in fear of all my pains; I am certain that I will not be free from sin in your eyes. You will not let me be clear of sin! why then do I take trouble for nothing? If I am washed with snow water, and make my hands clean with soap; Then you will have me pushed into the dust, so that I will seem disgusting to my very clothing.
That, if I did wrong, you would take note of it, and would not make me clear from sin: That, if I was an evil-doer, the curse would come on me; and if I was upright, my head would not be lifted up, being full of shame and overcome with trouble.
What is man, that he may be clean? and how may the son of woman be upright? Truly, he puts no faith in his holy ones, and the heavens are not clean in his eyes; How much less one who is disgusting and unclean, a man who takes in evil like water!
They have all gone out of the way together; they are unclean, there is not one who does good, no, not one.
Who has full knowledge of his errors? make me clean from secret evil.
Then I said, The curse is on me, and my fate is destruction; for I am a man of unclean lips, living among a people of unclean lips; for my eyes have seen the King, the Lord of armies.
Only in the Lord will Jacob overcome and be strong: together all those who were angry with him will be put to shame and come to destruction. In the Lord will all the seed of Israel get their rights, and they will give glory to him.
We all went wandering like sheep; going every one of us after his desire; and the Lord put on him the punishment of us all.
For we have all become like an unclean person, and all our good acts are like a dirty robe: and we have all become old like a dead leaf, and our sins, like the wind, take us away. And there is no one who makes prayer to your name, or who is moved to keep true to you: for your face is veiled from us, and you have given us into the power of our sins.
In those days, Judah will have salvation and Jerusalem will be safe: and this is the name which will be given to her: The Lord is our righteousness.
Seventy weeks have been fixed for your people and your holy town, to let wrongdoing be complete and sin come to its full limit, and for the clearing away of evil-doing and the coming in of eternal righteousness: so that the vision and the word of the prophet may be stamped as true, and to put the holy oil on a most holy place.
And a certain teacher of the law got up and put him to the test, saying, Master, what have I to do so that I may have eternal life? And he said to him, What does the law say, in your reading of it? And he, answering, said, Have love for the Lord your God with all your heart and with all your soul and with all your strength and with all your mind; and for your neighbour as for yourself. And he said, You have given the right answer: do this and you will have life. But he, desiring to put himself in the right, said to Jesus, And who is my neighbour?
And he, when he comes, will make the world conscious of sin, and of righteousness, and of being judged: Of sin, because they have not faith in me; Of righteousness, because I go to the Father and you will see me no more; Of being judged, because the ruler of this world has been judged.
My mouth will make clear your righteousness and your salvation all the day; for they are more than may be measured. I will give news of the great acts of the Lord God; my words will be of your righteousness, and of yours only.
But if you take a man's position into account, you do evil, and are judged as evil-doers by the law. For anyone who keeps all the law, but makes a slip in one point, is judged to have gone against it all. For he who said, Do not be untrue in married life, is the same who said, Put no man to death. Now if you are not untrue in married life, but you put a man to death, the law is broken.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Philippians 3
Commentary on Philippians 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Php 3:1-21. Warning against Judaizers: He Has Greater Cause than They to Trust in Legal Righteousness, but Renounced It for Christ's Righteousness, in Which He Presses after Perfection: Warning against Carnal Persons: Contrast of the Believer's Life and Hope.
1. Finally—rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [Bengel and Wahl] as in 1Th 4:1. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (Eph 6:10; 2Th 3:1). But it is not restricted to this meaning, as Alford thinks, supposing that Paul used it here intending to close his Epistle, but was led by the mention of the Judaizers into a more lengthened dissertation.
the same things—concerning "rejoicing," the prevailing feature in this Epistle (Php 1:18, 25; 2:17; 4:4, where, compare the "again I say," with "the same things" here).
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 (Php 3:3).
not grievous—"not irksome."
for you it is safe—Spiritual joy is the best safety against error (Php 3:2; Ne 8:10, end).
2. Beware—Greek, "Have your eye on" so as to beware of. Contrast "mark," or "observe," namely, so as to follow Php 3:17.
dogs—Greek, "the dogs," namely, those impure persons "of whom I have told you often" (Php 3:18, 19); "the abominable" (compare Re 21:8, with Re 22:15; Mt 7:6; Tit 1:15, 16): "dogs" in filthiness, unchastity, and snarling (De 23:18; Ps 59:6, 14, 15; 2Pe 2:22): especially "enemies of the cross of Christ" (Php 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" (compare Isa 56:10, 11).
evil workers—(2Co 11:13), "deceitful workers." 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" (Php 3:19; compare Ro 16:18). Translate, "The evil workmen," that is, bad teachers (compare 2Ti 2:15).
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 (Le 21:5): it was a Gentile-heathenish practice (1Ki 18:28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says Birks [Horæ Apostolicæ] in Paul's language as to circumcision. In his first recorded discourse (Ac 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 (Ga 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 (Ro 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.
3. "We are the (real) circumcision" (Ro 2:25-29; Col 2:11).
worship God in the Spirit—The oldest manuscripts read, "worship by the Spirit of God"; our religious service is rendered by the Spirit (Joh 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 (Ro 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") [Neander] (Ro 1:9).
rejoice in Christ Jesus—"make our boast in Christ Jesus," not in the law: the ground of their boasting.
have no confidence in the flesh—but in the Spirit.
4. "Although I (emphatical) might have confidence even in the flesh." Literally, "I having," but not using, "confidence in the flesh."
I more—have more "whereof I might have confidence in the flesh."
5. In three particulars he shows how he "might have confidence in the flesh" (Php 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 [Bengel].
Hebrew of the Hebrews—neither one or other parent being 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 [Trench].
touching the law—that is, as to legal status and strictness.
a Pharisee—"of the straitest sect" (Ac 26:5).
6. Concerning—Translate as before and after, "As touching Zeal" (compare Ac 22:3; 26:9).
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," he on the contrary declares (Php 3:12-14) that he has not attained perfection.
7. gain—rather as Greek, "gains"; including all possible advantages of outward status, which he had heretofore enjoyed.
I counted—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" (Mt 16:26; Lu 9:25).
8. Yea doubtless—The oldest manuscripts omit "doubtless" (Greek, "ge"): translate, "nay more." Not only "have I counted" those things just mentioned "loss for Christ's sake, but, moreover, I even DO count ALL things but loss," &c.
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."
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.
win—Translate, to accord with the translation, Php 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 (So 2:16; 6:3; Lu 9:23, 24; 1Co 3:23).
9. be found in him—"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Lu 15:8).
own righteousness … 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 [Neander].
10. 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" (Php 3:8). 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 power of his resurrection—assuring believers of their justification (Ro 4:25; 1Co 15:17), and raising them up spiritually with Him, by virtue of their identification with Him in this, as in all the acts of His redeeming work for us (Ro 6:4; Col 2:12; 3:1). The power of the Divine Spirit, which raised Him from literal death, is the same which raises believers from spiritual death now (Eph 1:19, 20), and shall raise their bodies from literal death hereafter (Ro 8:11).
the fellowship of his sufferings—by identification with Him in His sufferings and death, by imputation; 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); and in the will to bear aught for His sake (Mt 10:38; 16:24; 2Ti 2:11). As He bore all our sufferings (Isa 53:4), so we participate in His.
made conformable unto his death—"conformed to the likeness of His death," namely, by continued sufferings for His sake, and mortifying of the carnal self (Ro 8:29; 1Co 15:31; 2Co 4:10-12; Ga 2:20).
11. If by any means—not implying uncertainty of the issue, but the earnestness of the struggle of faith (1Co 9:26, 27), and the urgent need of jealous self-watchfulness (1Co 10:12).
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 (1Co 15:23; 1Th 4:15; Re 20:5, 6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Ro 1:4), ensures the believer's attainment of the "resurrection from the (rest of the) dead" (compare Php 3:20, 21). Compare "accounted worthy to obtain the resurrection from the dead" (Lu 20:35). "The resurrection of the just" (Lu 14:14).
12. Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.).
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.
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. See 1Co 9:24; Heb 12:23. See Trench [Greek Synonyms of the New Testament].
I follow after—"I press on."
apprehend … apprehended—"If so be that I may lay hold on that (namely, the prize, Php 3:14) for which also I was laid hold on by Christ" (namely, at my conversion, So 1:4; 1Co 13:12).
Jesus—omitted in the oldest manuscripts. Paul was close to "apprehending" the prize (2Ti 4:7, 8). Christ the Author, is also the Finisher of His people's "race."
13. I—whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin infirmity (1Jo 1:8); at the same time, each must aim at perfection, to be a Christian at all (Mt 5:48).
forgetting those things … behind—Looking back is sure to end in going back (Lu 9:62): So Lot's wife (Lu 17:32). If in stemming a current we cease pulling the oar against it, we are carried 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.
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 [Bengel].
unto—towards (Heb 6:1).
14. high calling—literally, "the calling that is above" (Ga 4:26; Col 3:1): "the heavenly calling" (Heb 3:1). "The prize" is "the crown of righteousness" (1Co 9:24; 2Ti 4:8). Re 2:10, "crown of life." 1Pe 5:4, "a crown of glory that fadeth not away." "The high," or "heavenly calling," is not restricted, as Alford thinks, 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.
15. therefore—resuming Php 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Php 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), 1Co 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [Bengel]; knowing and complying with the laws of the course (2Ti 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Php 3:12, namely, "crowned with complete victory," and having attained absolute perfection.
thus minded—having the mind which he had described, Php 3:7-14.
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" [Chrysostom]. Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Ga 3:3): who needed the warning (Php 3:3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Ga 5:10) that God will reveal the path of right-mindedness to them. Paul taught externally God "reveals" the truth internally by His Spirit (Mt 11:25; 16:17; 1Co 3:6).
unto you—who sincerely strive to do God's will (Joh 7:17; Eph 1:17).
16. 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).
rule, let us mind the same thing—omitted in the oldest manuscripts. Perhaps partly inserted from Ga 6:16, and Php 2:2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in the same (the measure of knowledge already attained)."
17. followers—Greek, "imitators together."
of me—as I am an imitator of Christ (1Co 11:1): Imitate me no farther than as I imitate Christ. Or as Bengel "My fellow imitators of God" or "Christ"; "imitators of Christ together with me" (see on Php 2:22; Eph 5:1).
mark—for imitation.
which walk so as ye have us for an ensample—In English Version of the former clause, the translation of this clause is, "those who are walking so as ye have an example in us." But in Bengel's translation, "inasmuch as," or "since," instead of "as."
18. many walk—in such a manner. Follow not evildoers, because they are "many" (Ex 23:2). Their numbers are rather a presumption against their being Christ's "little flock" (Lu 12:32).
often—There is need of constant warning.
weeping—(Ro 9:2). A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Ps 119:136), and Jeremiah's (Jer 13:17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scoffers.
enemies of the cross of Christ—in their practice, not in doctrine (Ga 6:14; Heb 6:6; 10:29).
19. destruction—everlasting at Christ's coming. Php 1:28, "perdition"; the opposite word is "Saviour" (Php 3:20).
end—fixed doom.
whose god is their belly—(Ro 16:18); hereafter to be destroyed by God (1Co 6:13). In contrast to our "body" (Php 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.
glory is in their shame—As "glory" is often used in the Old Testament for God (Ps 106:20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Jud 6:32, Margin). Ho 4:7 seems to be referred to by Paul (compare Ro 1:32). There seems no allusion to circumcision, as no longer glorious, but a shame to them (Php 3:2). The reference of the immediate context is to sensuality, and carnality in general.
mind earthly things—(Ro 8:5). In contrast to Php 3:20; Col 3:2.
20. our conversation—rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Php 3:19; Heb 11:9, 10, 13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Ac 22:28; compare Lu 10:20)?
is—Greek, "has its existence."
in heaven—Greek, "in the heavens."
look for the Saviour, the Lord Jesus Christ—"We wait for (so the same Greek is translated, Ro 8:19) the Lord Jesus as a (that is, in the capacity of a) Saviour" (Heb 9:28). That He is "the Lord," now exalted above every name, assures our expectation (Php 2:9-11). 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 (compare Lu 1:21), so must we look unto the heavens expecting Christ thence.
21. Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Co 4:10; Eph 2:19; 2Ti 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifier.
even—not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming transfiguration on the mount (Mt 17:1, &c.). Not a change of identity, but of fashion or form (Ps 17:15; 1Co 15:51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter (Php 3:20; Ro 8:11). 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" (1Co 15:42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Mic 2:13).