9 not having my righteousness, which `is' of law, but that which `is' through faith of Christ -- the righteousness that is of God by the faith,
and of Him ye -- ye are in Christ Jesus, who became to us from God wisdom, righteousness also, and sanctification, and redemption,
for him who did not know sin, in our behalf He did make sin, that we may become the righteousness of God in him.
according to zeal persecuting the assembly! according to righteousness that is in law becoming blameless!
For the righteousness of God in it is revealed from faith to faith, according as it hath been written, `And the righteous one by faith shall live,'
and to him who is not working, and is believing upon Him who is declaring righteous the impious, his faith is reckoned -- to righteousness: even as David also doth speak of the happiness of the man to whom God doth reckon righteousness apart from works:
And enter not into judgment with Thy servant, For no one living is justified before Thee.
And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God; wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin. And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets, and the righteousness of God `is' through the faith of Jesus Christ to all, and upon all those believing, -- for there is no difference,
For not through law `is' the promise to Abraham, or to his seed, of his being heir of the world, but through the righteousness of faith; for if they who are of law `are' heirs, the faith hath been made void, and the promise hath been made useless; for the law doth work wrath; for where law is not, neither `is' transgression.
What, then, shall we say? that nations who are not pursuing righteousness did attain to righteousness, and righteousness that `is' of faith, and Israel, pursuing a law of righteousness, at a law of righteousness did not arrive; wherefore? because -- not by faith, but as by works of law; for they did stumble at the stone of stumbling,
if we may say -- `we have not sin,' ourselves we lead astray, and the truth is not in us; if we may confess our sins, stedfast He is and righteous that He may forgive us the sins, and may cleanse us from every unrighteousness; if we may say -- `we have not sinned,' a liar we make Him, and His word is not in us.
Brethren, the pleasure indeed of my heart, and my supplication that `is' to God for Israel, is -- for salvation; for I bear them testimony that they have a zeal of God, but not according to knowledge, for not knowing the righteousness of God, and their own righteousness seeking to establish, to the righteousness of God they did not submit. For Christ is an end of law for righteousness to every one who is believing, for Moses doth describe the righteousness that `is' of the law, that, `The man who did them shall live in them,' and the righteousness of faith doth thus speak: `Thou mayest not say in thine heart, Who shall go up to the heaven,' that is, Christ to bring down?
for with the heart doth `one' believe to righteousness, and with the mouth is confession made to salvation;
salute Andronicus and Junias, my kindred, and my fellow-captives, who are of note among the apostles, who also have been in Christ before me.
having known also that a man is not declared righteous by works of law, if not through the faith of Jesus Christ, also we in Christ Jesus did believe, that we might be declared righteous by the faith of Christ, and not by works of law, wherefore declared righteous by works of law shall be no flesh.'
for as many as are of works of law are under a curse, for it hath been written, `Cursed `is' every one who is not remaining in all things that have been written in the Book of the Law -- to do them,' and that in law no one is declared righteous with God, is evident, because `The righteous by faith shall live;' and the law is not by faith, but -- `The man who did them shall live in them.' Christ did redeem us from the curse of the law, having become for us a curse, for it hath been written, `Cursed is every one who is hanging on a tree,'
the law, then, `is' against the promises of God? -- let it not be! for if a law was given that was able to make alive, truly by law there would have been the righteousness, but the Writing did shut up the whole under sin, that the promise by faith of Jesus Christ may be given to those believing.
who did save us, and did call with an holy calling, not according to our works, but according to His own purpose and grace, that was given to us in Christ Jesus, before the times of the ages,
(not by works that `are' in righteousness that we did but according to His kindness,) He did save us, through a bathing of regeneration, and a renewing of the Holy Spirit,
for we all make many stumbles; if any one in word doth not stumble, this one `is' a perfect man, able to bridle also the whole body;
in which also to the spirits in prison having gone he did preach, who sometime disbelieved, when once the long-suffering of God did wait, in days of Noah -- an ark being preparing -- in which few, that is, eight souls, were saved through water;
Every one who is doing the sin, the lawlessness also he doth do, and the sin is the lawlessness,
for when we were in the flesh, the passions of the sins, that `are' through the law, were working in our members, to bear fruit to the death; and now we have ceased from the law, that being dead in which we were held, so that we may serve in newness of spirit, and not in oldness of letter. What, then, shall we say? the law `is' sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said: `Thou shalt not covet;' and the sin having received an opportunity, through the command, did work in me all covetousness -- for apart from law sin is dead. And I was alive apart from law once, and the command having come, the sin revived, and I died; and the command that `is' for life, this was found by me for death; for the sin, having received an opportunity, through the command, did deceive me, and through it did slay `me'; so that the law, indeed, `is' holy, and the command holy, and righteous, and good. That which is good then, to me hath it become death? let it not be! but the sin, that it might appear sin, through the good, working death to me, that the sin might become exceeding sinful through the command,
Thou dost prepare for thee the way, and hast divided into three parts the border of thy land which Jehovah thy God doth cause thee to inherit, and it hath been for the fleeing thither of every man-slayer. `And this `is' the matter of the man-slayer who fleeth thither, and hath lived: He who smiteth his neighbour unknowingly, and is not hating him heretofore,
`Cursed `is' he who doth not establish the words of this law, to do them, -- and all the people have said, Amen.
and Hezekiah hath not returned according to the deed `done' unto him, for his heart hath been lofty, and there is wrath upon him, and upon Judah and Jerusalem;
and so with the ambassadors of the heads of Babylon, those sending unto him to inquire of the wonder that hath been in the land, God hath left him to try him, to know all in his heart,
I have been afraid of all my griefs, I have known that Thou dost not acquit me. I -- I am become wicked; why `is' this? `In' vain I labour. If I have washed myself with snow-water, And purified with soap my hands, Then in corruption Thou dost dip me, And my garments have abominated me.
If I sinned, then Thou hast observed me, And from mine iniquity dost not acquit me, If I have done wickedly -- wo to me, And righteously -- I lift not up my head, Full of shame -- then see my affliction,
What `is' man that he is pure, And that he is righteous, one born of woman? Lo, in His holy ones He putteth no credence, And the heavens have not been pure in His eyes. Also -- surely abominable and filthy Is man drinking as water perverseness.
The whole have turned aside, Together they have been filthy: There is not a doer of good, not even one.
Errors! who doth understand? From hidden ones declare me innocent,
And I say, `Wo to me, for I have been silent, For a man -- unclean of lips `am' I, And in midst of a people unclean of lips I am dwelling, Because the King, Jehovah of Hosts, have my eyes seen.'
Only in Jehovah, said hath one, Have I righteousness and strength, Unto Him he cometh in, And ashamed are all those displeased with Him. In Jehovah are all the seed of Israel justified, And they boast themselves.'
All of us like sheep have wandered, Each to his own way we have turned, And Jehovah hath caused to meet on him, The punishment of us all.
Thou hast met with the rejoicer And the doer of righteousness, In Thy ways they remember Thee, Lo, Thou hast been wroth when we sin, By them `is' continuance, and we are saved. And we are as unclean -- all of us, And as a garment passing away, all our righteous acts; And we fade as a leaf -- all of us. And our iniquities as wind do take us away.
In those days is Judah saved, And Jerusalem doth dwell confidently, And this `is' he whom Jehovah proclaimeth to her: `Our Righteousness.'
`Seventy weeks are determined for thy people, and for thy holy city, to shut up the transgression, and to seal up sins, and to cover iniquity, and to bring in righteousness age-during, and to seal up vision and prophet, and to anoint the holy of holies.
And lo, a certain lawyer stood up, trying him, and saying, `Teacher, what having done, life age-during shall I inherit?' And he said unto him, `In the law what hath been written? how dost thou read?' And he answering said, `Thou shalt love the Lord thy God out of all thy heart, and out of all thy soul, and out of all thy strength, and out of all thy understanding, and thy neighbour as thyself.' And he said to him, `Rightly thou didst answer; this do, and thou shalt live.' And he, willing to declare himself righteous, said unto Jesus, `And who is my neighbour?'
and having come, He will convict the world concerning sin, and concerning righteousness, and concerning judgment; concerning sin indeed, because they do not believe in me; and concerning righteousness, because unto my Father I go away, and no more do ye behold me; and concerning judgment, because the ruler of this world hath been judged.
My mouth recounteth Thy righteousness, All the day Thy salvation, For I have not known the numbers. I come in the might of the Lord Jehovah, I mention Thy righteousness -- Thine only.
and if ye accept persons, sin ye do work, being convicted by the law as transgressors; for whoever the whole law shall keep, and shall stumble in one `point', he hath become guilty of all; for He who is saying, `Thou mayest not commit adultery,' said also, `Thou mayest do no murder;' and if thou shalt not commit adultery, and shalt commit murder, thou hast become a transgressor of law;
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).