Chapter 3

1 He warneth them to beware of the false teachers of the circumcision, 4 shewing that himself hath greater cause than they to trust in the righteousness of the law: 7 which notwithstanding he counteth as dung and loss, to gain Christ and his righteousness, 12 therein acknowledging his own imperfection. 15 He exhorteth them to be thus minded, 17 and to imitate him, 18 and to decline the ways of carnal Christians.

1. Finally. Gr. to loipon, literally, “what remains.” The expression may mean either “finally” or “furthermore” (see 2 Cor. 13:11; Eph. 6:10; 1 Thess. 4:1; 2 Thess. 3:1, where the same or a similar phrase occurs). Some suggest that Paul was about to close his letter when his mind was directed into another channel and he introduced the thoughts beginning with Phil. 3:2. Others think the apostle is closing one topic and opening another, and that the real end of the epistle comes naturally in ch. 4:20–23.

Rejoice in the Lord. Joy in the Lord is the overtone of the whole epistle (see pp. 138, 139). The Philippians are bidden to rejoice with that joy which has its source in the Lord and which is had only in fellowship with Him (cf. ch. 4:4).

The same things. Some commentators see in these words a reference to previous letters written by Paul to Philippi. Others prefer to limit the reference to topics already raised in this epistle, such as the incipient dissensions hinted at in ch. 1:27–30, and to which he now refers more specifically (ch. 3:2, 18, 19).

Grievous. Gr. okneµros, “irksome,” “sluggish,” “slothful,” used here in the sense of not causing reluctance. Nothing that was for the good of his friends was a burden to Paul. It might seem that the multitude of his cares and trials in Rome would hold his attention, but his personal problems could not divert his mind from the needs of others.

Safe. Paul’s admonitions were intended for their safety. They were exposed to dangers that made the warnings necessary.

2. Beware of dogs. Literally, “look out for the dogs.” The definite article points to a definite group of people. The repetition of “beware” is for emphasis. It appears that Paul refers to the same people in each case. His threefold description covers different aspects of the same opponents’ activities. In the East dogs were mostly without masters, and wandered in the streets and fields. They were accounted unclean in Levitical law (cf. on Lev. 11:2–7), and to call one a dog was a strong expression of contempt (1 Sam. 17:43; 2 Kings 8:13). To the Jew the heathen were as dogs (see on Matt. 7:6; 15:26), and Gentiles were not slow in returning the epithet. The term succinctly describes those who are shameless, impudent, malignant, snarling, dissatisfied, and contentious. Paul is probably referring to a well-known party of professed Christians, the Judaizers (see Vol. VI, pp. 30–33; cf. on Phil. 1:16), whose worrying tactics cause them to merit the description, “dogs.” Although he does not describe the troublemakers in great detail, many of their characteristics may be inferred from ch. 3:3–11, where he depicts the opposite positive qualities.

Evil workers. That is, the Judaizers, the “deceitful workers” of 2 Cor. 11:13.

Concision. Gr. katatomeµ, “mutilation.” A derogatory term for the Judaizers, who sought to require Gentiles to be circumcised and become Jews in order to be Christians. This Jewish circumcision would be either harmful, as committing them to the whole obsolete system of Judaism (Gal. 5:3), or meaningless, hence a mutilation. The warning is addressed to Gentiles, since Jews would not need such counsel.

3. We. Emphatic in the Greek. The apostle contrasts himself and the Philippians with the Judaizers.

Circumcision. That is, circumcised ones. The sentence may be summarized as follows: “We are the circumcised ones who are Christians.” Is Paul saying, “We [not other Jews] are the Christian circumcised ones”? No; he is addressing Gentiles (see on v. 2). Then he must mean: “Beware of those who would circumcise you. For we are [constitute] the circumcised ones—we who are Christians, who worship God in the Spirit, and have no confidence in the flesh.” This agrees with Paul’s other statements that true circumcision is spiritual, not of the flesh but of the heart, by the putting off of sin, and is available to Gentiles in Christ (Rom. 2:25–29; Col. 2:11, 13). The Gentiles saved by grace, though called uncircumcised, are no longer “aliens from the commonwealth of Israel,” but citizens (Eph. 2:8–13, 19). For the relation of Gentile Christians to the Israel of the covenants, promises, and prophecies see Vol. IV, pp. 35, 36.

Worship. Gr. latreuoµ, “to serve,” used especially of service rendered to God (see Matt. 4:10; see on Rom. 1:25).

God. Important textual evidence may be cited (cf. p. 10) for the following reading of the clause, “who worship by the Spirit of God.”

In the spirit. See in John 4:23, 24. Those of the true circumcision offer spiritual worship to God and are not satisfied with the ordinances and traditions of men. We Christians, Paul says, have not only the true circumcision but also the only true worship.

Rejoice. Gr. kauchaomai, “to boast,” “to glory” (see on Rom. 5:2).

Have no confidence. That is, have not trusted.

In the flesh. The Judaizers, against whom Paul warns, had great confidence in their lineage and in the things they did in an effort to gain salvation. For Paul’s interpretation of the phrase “in the flesh” see Phil. 3:4–6; see on 2 Cor. 11:18; Gal. 6:13, 14. To his mind the flesh was in conflict with all that was spiritual.

4. I might also have. Rather, “I have also,” that is, in addition to his trust in Christ, he possessed advantages desired by Judaizers. He now saw that his fleshly advantages were of no value in respect to salvation. When God chose His special witness against trusting inherited privileges for salvation, He chose one who not only possessed all that an Israelite could possibly boast in, but one who had been exceedingly conscious and proud of his heritage. It is in this setting that Paul’s testimony takes on its true force. He confessed that no advantage of birth or education could bring peace or secure the favor of God.

5. Circumcised the eighth day. Paul was not a proselyte, circumcised as an adult, but was a Jew by birth, and underwent the covenant rite at the prescribed age (see on Gen. 17:11, 12; Lev. 12:3; Luke 2:21).

Of the stock of Israel. Literally, “out of the race of Israel,” a descendant of Jacob.

Tribe of Benjamin. Paul came from the tribe that gave Israel its first king (1 Sam. 9:1, 2), that alone had been faithful to Judah at the division of the kingdom (1 Kings 12:21), and that had held the post of honor in the army (Judges 5:14; Hosea 5:8). Paul’s name, Saul, was probably from King Saul, a Benjamite.

Hebrew of the Hebrews. That is, a Hebrew spring from Hebrews. Perhaps he means to imply that there was no foreign mixture in his ancestors, perhaps that he was a Hebrew-speaking Jew. For the term “Hebrew” see on Acts 6:1, and for Paul’s ancestry see Vol. VI, pp. 208–210.

As touching. This phrase and the words “concerning” and “touching” (v. 6) are variant translations of the same Greek word kata, “as concerning,” “in reference to.”

The law. There is no article in the Greek, but Paul doubtless has the Mosaic law in mind (see on Rom. 2:12). Strict adherence to the entire code was a distinguishing mark of the faithful Pharisee (Vol. V, pp. 51, 52).

Pharisee. Paul had no control over the fact that he was born of the tribe of Benjamin, that his parents were Hebrews, and that he had been given a Hebrew education. But he now enumerates his personal decisions. He chose to be a Pharisee (see on Acts 22:3; 23:6). Surely none of the Judaizers could be more ardent in their legalism than the apostle had been before Christ met him on the road to Damascus (see on 2 Cor. 11:22; Gal. 1:14).

6. Zeal. Gr. zeµlos (see on John 2:17; Rom. 10:2). Not only had Paul been a Pharisee, he was an energetic, enthusiastic Pharisee. He vigorously carried out the principles of his sect, thinking that he did God service by persecuting those whom he counted as heretics (see on Acts 8:1, 3; 9:1; 22:4; 26:10, 11).

Righteousness. See on Matt. 5:6, 20; Luke 1:6; cf. on Phil. 3:9.

In the law. This phrase defines the “righteousness” to which Paul is referring (see on Rom. 10:3, 4). In Phil. 3:9 the apostle calls the “righteousness, which is of the law” one’s “own righteousness,” and contrasts it with “the righteousness which is of God by faith.” See on Gal. 2:21; 3:21.

Blameless. That is, in the eyes of his coreligionists, as a result of rigid observance of the law. Paul neglected no duty that he believed the law enjoined. He led a strictly upright life, and no one had occasion to accuse him of being a violator of the law. It appears that before his conversion Paul was a young man of exemplary deportment, free from the vicious indulgences into which young men often fall. True, he mentions himself as “chief” of sinners (1 Tim. 1:15), and as being unworthy “to be called an apostle” (1 Cor. 15:9), but he never gives the least intimation that his early life was stained with gross sins. Then he met Christ, and learned the futility of his own efforts to earn salvation.

7. But. Paul wishes to emphasize the contrast between his previous standing and the position he accepted on becoming a Christian.

What things were gain. That is, such things (the natural and acquired advantages listed in vs. 5, 6) as were gain. Paul never minimized the value of his past, but rather gloried in it, and counted it as gain, or profit, from a merely human point of view. The Greek for “gain” (kerdeµ) is plural, and may be translated “gains.”

Counted. Gr. heµgeomai (see on ch. 2:3), here used in the sense of “to reckon.” There is a parallel between Christ’s renunciation (ch. 2:7) and Paul’s.

Loss. Gr. zeµmia, “damage,” “loss,” that which is reckoned on the “debit side of the ledger” (Robertson). The word for “loss” is in the singular, whereas the word for “gain” is in the plural. The various gains are all counted as one loss on account of Christ.

For Christ. Rather, “on account of Christ.” So far as Christ and His religion were concerned Paul reckoned all his natural “gains” as worthless. In some degree all Christians are called upon to make similar renunciations. Happy are they who can do so as cheerfully and wholeheartedly as did Paul!

8. Yea doubtless. Literally, “Nay, indeed, therefore.” Paul can hardly find words sufficiently emphatic to express the intensity of his convictions. Verse 8 is an expansion of v. 7.

Count. From the same Greek word used in v. 7, but in the present tense to show that Paul is continuing to reckon his previous “gains” as “loss.”

All things. In v. 7 Paul says that he counted the things previously mentioned as loss. In this verse he goes further and declares that all things are counted loss. He is ready to renounce not only the things he had specified but everything that could be imagined. If all the wealth and honor conceivable were his, he would cheerfully repudiate them that he might know Christ.

For. Rather, “for the sake of,” “by reason of,” “because of,” that is, all else appeared insignificant because of the surpassing value of personally knowing Christ.

Excellency. Literally, “surpassingness.” Paul realized that a personal knowledge of Christ surpassed in value all other attainments (see on John 17:3).

My Lord. There is a warmth of affection in the expression “Christ Jesus my Lord.” It shows something of the close personal communion between the apostle and the Saviour. Other titles given to Jesus in this epistle occur with the following frequency: Christ (18 times); Jesus Christ (9); Christ Jesus (8); Lord Jesus Christ (3); Lord Jesus (1); Jesus (1); Saviour (1); besides a number of references to “Lord.”

Suffered the loss. Gr. zeµmiooµ, “to do damage to,” “to fine,” here used in the sense of “to forfeit,” “to give up.” The Greek tense points to the past, which would be to the time of Paul’s conversion, when, by following Christ, he lost all his inherited advantages.

Do count. That is, I am continuing to count, although the loss occurred in the past.

Dung. Gr. skubala, “refuse.” The word is used both of the waste products of the bodies of human beings and animals, and of the food thrown away from the table. The latter sense is especially appropriate here. The Judaizers thought of themselves as banqueters seated at the Father’s table. They pictured the Gentile Christians as dogs greedily snatching up the waste food which fell from the table. But here Paul has reversed the image. The true Christians are enjoying the banquet, and Judaizers are the dogs (v. 2), swallowing the privileges of Hebrew birth and upbringing, which Paul has voluntarily relinquished.

Win. Gr. kerdainoµ, “to gain,” related to the noun kerdos, “gain,” which occurs in the plural form in v. 7. Paul ardently longed to possess Christ for himself, that Christ in turn might completely possess him. The intensity of his desire is reflected in his threefold repetition of the word “loss” in vs. 7, 8. His winning of Christ represents the greatest “gain.”

9. Be found. Or, “be discovered to be.” Some see in the phrase a reference to the last day, but the context (v. 10) favors the present life.

In him. That is, in union with Christ (see on John 15:4–9; 2 Cor. 5:17; Gal. 2:20).

Mine own righteousness. See on v. 6. Strictly speaking, there is no personal righteousness (see on Rom. 3:12; 10:3), but Paul uses the phrase to describe his morality.

Which is of the law. That is, which stems from the law, which is based on a fulfillment of the law. Paul sets forth the uselessness of such a “righteousness.” No observance of law can cleanse one’s heart of the defilement of sin or give power to withstand sin. True observance of the law can result only from the transformation of the mind by divine grace (see on Rom. 3:31).

Through the faith of Christ. See on Rom. 3:22. For the dependence of righteousness upon faith in Jesus Christ see on Rom. 3:21–26.

Of God. Literally, “out of God,” “from God.” This explains the source of righteousness, which is shown to come from God. Compare on Rom. 1:17.

By faith. Literally, “upon the faith,” that is, resting upon the faith. Man can receive the righteousness that comes from God only by exercising faith in Jesus, through whom God has displayed His righteousness.

10. Know. Rather, “come to know.” This clause is closely connected with v. 8, where the highest gain is shown to be a personal knowledge of Christ Jesus. To possess this knowledge Paul abandoned all things. He knew that the only way to gain this intimate knowledge of the Son of God was through union with Him (v. 9).

Power of his resurrection. Paul was not merely wanting to get acquainted with the power that effected Christ’s resurrection; he longed for that power to operate in him also. For this wish to be fulfilled Paul would have to live a life like Christ’s. Hence he is virtually expressing the desire to have the same sin-conquering power in his life that Christ had in His. The decisive display of that power will be in Paul’s own resurrection from the dead. See on Rom. 4:25; 6:4–11. The same power that raised Jesus from the dead is needed to resurrect a sinner dead in his sins, and to re-create him in the divine image.

Fellowship. Gr. koinoµnia (see on Acts 2:42; Rom. 15:26; Phil. 1:5), here used in the sense of “partnership.”

Sufferings. He who is united with Christ (v. 9), and personally experiences the operation of the power of His resurrection, will inevitably come to share in Christ’s sufferings (see on Matt. 10:17–24; 20:22, 23; 2 Cor. 1:5; Col. 1:24; 1 Peter 4:13). This sharing is not in a merely theoretical or ethical sense, although this is doubtless involved; it is actual (cf. 2 Tim. 3:12). He who lives Christ’s life will encounter some of the opprobrium Christ met (John 15:18–21; 17:14). Paul was fully aware of this (see on Acts 9:16), and did not shrink from the prospect. Rather he welcomed it as bringing him into still more intimate union with his Saviour. A partial record of the apostle’s sufferings (2 Cor. 11:23–27) reveals the impressive extent to which he did share in his Master’s pains and sorrows.

Being made conformable. Or, “being conformed.” The apostle desired to be like his Master in everything, even to being like Him in His death. This conformation was fulfilled in two ways: (1) By Paul’s daily life. He shared in Christ’s meekness and submissiveness, His unselfish love and devotion, and His anguish over human sin. In conforming to Christ’s spirit Paul could truly say: “I die daily” (1 Cor. 15:31); “I am crucified with Christ” (Gal. 2:20). Paul’s self-abnegation and his self-sacrificing life served as a powerful witness to the effectiveness of the Saviour’s death (see on 2 Cor. 4:10). (2) By Paul’s willingness to die if death should be necessary, and ultimately by his death. Martyrdom was no remote possibility for Paul. For many years he had faced death, and did not now shrink from it (see Acts 20:22–24).

11. If by any means. These words hold an element of doubt to the degree that Paul had always recognized the possibility of a Christian’s defection from the faith (1 Cor. 10:12; Gal. 3:3; 5:4). He now, in humility, acknowledges that he is exposed to the same danger (cf. on 1 Cor. 9:27).

Attain. Gr. katantaoµ, “to come to,” “to arrive at” (Acts 16:1; 27:12), but metaphorically, “to attain” (Eph. 4:13).

Resurrection of the dead. Paul anticipates sharing in the resurrection of the just (see 1 Thess. 4:13–18; 1 Cor. 15:51–57; see on Rev. 20:5, 6), but does not minimize the effort required, on the Lord’s part and on his own, to make such attainment possible.

12. Not as though. Literally, “not that,” that is, by this I do not mean to say that (cf. ch. 4:11, 17).

Attained. Gr. lambanoµ, “to receive,” “to obtain” (cf. 1 Cor. 9:24, where lambanoµ is used of gaining a prize). Paul is referring to all of his Christian experience, up to that moment of time, and acknowledging that he had not yet completely fulfilled the holy desires expressed in Phil. 3:9, 10. He may thus hope to correct the spiritual pride which seems to have disturbed the unity of the Philippians (ch. 2:2–4).

Were already perfect. Or, “have already been perfected.” By his use of “attained” Paul has covered his past experience; he now refers to his present condition and disclaims having reached that stage of perfection that God designed him to attain and which he himself desires. He is still in the process of working out his own salvation (see on ch. 2:12).

Follow after. Or, “am pursuing,” “am pressing on.” Perhaps Paul refers to the race that is clearly introduced in v. 14.

If that I may. This phrase expresses purpose or aim rather than doubt.

Apprehend. Gr. katalambanoµ, “to lay hold of,” “to obtain” (see on John 1:5; Rom. 9:30). In the Greek katalambanoµ is preceded by kai, “also,” which implies that Paul intended not only to pursue but also to obtain.

That for which. A reference to the purpose Christ had in mind when He accomplished Paul’s conversion (Acts 9:15, 16; 26:16–18).

Am apprehended. Or, “was laid hold of,” that is, at the time of his conversion. Paul knew that Christ had laid hold on him for a purpose, and the apostle was determined to fulfill that design by grasping that for which Christ had laid hold on him. It is the Christian’s duty to press on always in the Christian race, because that is the purpose for which Christ called him. God laid hold, for example, on Saul the son of Kish, and on the rich young ruler, but they did not press on to achieve the objective for which they had been called.

13. Brethren. Paul uses this form of address to arrest his readers’ attention. He reviews the ground already covered in the preceding verses.

Count. Gr.logizomai, “to think,” “to reckon” (see on Rom. 3:28), generally used in connection with reasoning. Paul is emphasizing his estimate of his own spiritual state in relationship to the divine standard held before him.

To have apprehended. See on v. 12.

This one thing I do. Literally, “one thing,” which is defined in the following clauses. Paul’s one purpose was to fulfill the Lord’s purpose in calling him. He suffered from no divided aim. He did not seek both for wealth and honor here and for salvation and a crown hereafter. From his singleness of purpose there came his deep spirituality and success in his ministry.

Forgetting. That is, disregarding or intentionally putting out of mind, rather than being forgetful.

Those things. Rather, “the things,” Paul knows that past victories, no matter how glorious, are not enough to ensure present or future safety.

Reaching forth. Gr. epekteinoµ, “to stretch out toward,” a figure drawn from the races in which the runner strains toward the goal with body bent forward and hand and foot outstretched. The figure vividly portrays Paul’s single-mined dedication to the course laid out for him by Christ. Such dedication leaves no time for curious, regretful backward looks.

Things which are before. Paul does not enumerate the things he has in mind, but they are implied in his reasoning, and are covered by v. 14. To the runner in a race the only object worthy of attention is the winning post, and so it was with Paul in his spiritual course. He fixed his eyes on the goal of eternal life and an inheritance in the world beyond. A clear vision of this goal will stimulate the Christian faithfully and cheerfully to run the race that is set before him (Heb. 12:1, 2).

14. Press. Gr. dioµkoµ, “pursue,” translated “follow after” in v. 12, which sense is also appropriate here, since Paul, keeping his eyes fixed on the goal, sees little else but his objective. He knows that he who would win must keep the goal and the prize clearly in mind. The contestant must not be turned aside by applause or insult, he must not relax, he must not stumble, he must not stop; he must continually press forward until the goal is gained.

Mark. Gr. skopos, “a mark [on which the eye fixes],” “a goal”; related to the verb skopeoµ, “to spy,” “to peer,” “to look into the distance” (see on ch. 2:4). Skopos is used only here in the NT. In the LXX it is used of an archer’s mark (Job 16:12; Lam. 3:12).

Prize. Gr.brabeion, “a reward to victors in public games,” hence, “a prize.” In earthly races there could be only one winner (1 Cor. 9:24), but in the Christian race each has the opportunity to be a victor and receive the prize.

High calling. Literally, “upward calling,” that is, a calling to heaven which comes from heaven. This call not only came to Paul at his conversion but was constantly sounding in his ears. God never ceases to call the Christian heavenward.

In Christ Jesus. The call is made by God in the life and person of His Son. The example of Jesus constitutes a continual stimulus to the believer (Heb. 12:1, 2).

15. Let us. The apostle now turns from an exclusive consideration of his own Christian career to apply the lessons to the lives of his Philippian friends, and tactfully includes himself in the exhortation.

Perfect. Gr. teleioi, “mature,” “full grown” (see on Matt. 5:48), in contrast with neµpioi, “children” (see 1 Cor. 13:11; Eph. 4:13, 14; Heb. 5:13, 14), referring to maturity in Christian thinking. The concept here expressed does not conflict with the statement of Phil. 3:12, where Paul denies that he has reached the ultimate in perfection. Here he is employing “perfect” in a relative sense. See on Matt. 5:48.

Be thus minded. Literally, “think this,” or “have this mind.” The apostle calls on all mature Christians to take the same attitude toward Christian growth as he does. He admonishes them to continue to put themselves to the stretch for the purpose of gaining the prize.

Otherwise minded. That is, if their point of view, especially concerning the matter of perfection, did not coincide with Paul’s. The apostle was not demanding complete conformity to his particular mode of thought; he allowed for differing views, believing that the Lord would instruct sincere believers.

Reveal. Gr. apokaluptoµ, “to uncover,” “to lay open what has been veiled.” If any mature Christian did not see the necessity for disregarding the past and hastening on unto perfection, Paul was sure that God would reveal the need to him. When we earnestly press onward in the Christian race, God will point out to us errors of doctrine or practice (John 16:13; cf. Eph. 1:17).

16. Attained. Paul is saying in effect: Discover what has contributed to Christian development in the past and follow the same plan in the future. The method of Christian attainment does not change. Unfortunately there are many who, with rapid strides, begin the Christian way, then grow weary, and do not continue with the same grace that started them on their way. They become dependent on past experience instead of enjoying new victories and making fresh progress. Satisfaction with past attainments leads to carelessness. Yesterday’s conquests will not suffice for today. The Christian must continually advance.

By the same rule. Important textual evidence may be cited (cf. p. 10) for the omission of the words “rule, let us mind the same thing.” The shorter reading may be translated as: “let us walk the same path,” that is, let us continue in the upward way. This is part of the loving warning and admonition, which, if accepted, would prevent the entrance of errors that would otherwise disrupt the Philippian church.

17. Be followers. The clause may be literally translated, “be ye unitedly imitators of me.” Paul has been counselling his converts about their mental counseling his converts about their mental attitudes, and now presents his own life as an example that they may well emulate. He knew that he had followed God’s will in turning away from the past and reaching out for the things that were yet before him. He knew that it was right to continue to press on with zeal and not abandon the means of growth that had contributed so much to his Christian life. Therefore, he felt perfectly free to encourage his Philippian friends to follow his example. He was in no wise trying to take their attention from Christ and turn it to himself, but rather to lead them to Christ through his own Christ-like life (cf. 1 Cor. 4:16; 1 Thess. 1:6).

Mark. Gr. skopeoµ (see on ch. 2:4).

Them which walk so. While it is true that Christ is the only One whose example can be followed in all things, the experiences of others can serve as an encouragement or as a deterrent to us. There were those in the church who were endeavoring to live in the way Paul had described, renouncing all confidence in the flesh and aiming to win the prize. The exhortation here is to observe with a view to imitating those who so lived. Such imitation brings inspiration and involves no adoration (cf. John 8:39). The examples of godly men and women can inspire us to a closer walk with God (cf. 1 Cor. 4:16; Ed 146).

Us. That is, Paul, Timothy, Epaphroditus, and other Christian workers known to the Philippians.

Ensample. Gr. tupos (see on Rom. 5:14), from which we get our word “type.”

18. Many walk. “Walk” is used here and in v. 17 in a figurative sense, referring to conduct. The “many” whose conduct is described here and in v. 19 have been variously identified as (1) the Judaizers (see on v. 2); (2) professing, but backslidden, Christians (cf. Rom. 16:17, 18); (3) apostates, to whose influence the believers were dangerously exposed.

Told you often. During the time of Paul’s first visit to Philippi (Acts 16:12), or possible later visits, or by letters he had written.

Weeping. This expression of deep emotion implies that Paul’s concern was over apostate Christians rather than heathen reprobates. His love for such backsliders moved him to tears (cf. Luke 19:41).

Enemies of the cross. If these persons had been open and avowed enemies of the cross, or had they denied that Christ had died to make an atonement for sin, they would not be so dangerous to the church. But it appears that they professed to be followers of the Saviour, while their lives showed that they were strangers to the power of the gospel. Their minds were on earthly things (v. 19), and “the friendship of the world is enmity with God” (James 4:4). An immoral life cannot be other than enmity to the cross, for Christ died to make us holy.

19. Whose end. That is, the whole trend of such “enemies of the cross” was toward their own final destruction.

Destruction. Gr. apoµleia (see on John 17:12), often used for loss of eternal life.

Whose God is their belly. That is, their sensual appetites dominate their lives. Such people boast of their liberty and pervert it into license (cf. Rom. 16:18; 2 Peter 2:12, 13, 19). They live, not to the glory of God (1 Cor. 10:31), but for self-indulgence and sensual gratification.

Shame. Their boasted liberty turns out to be the source of disgraceful shame.

Who mind earthly things. They take thought of, or consider, earthly things rather than spiritual things. This is one of the characteristics of enmity to the cross. Pleasure, gain, honor, have captured the attention of many, preventing spiritual growth and causing them to be enemies of the cross of Christ.

20. For. Paul now contrasts the true Christian’s mind with that of the worldlings mentioned in vs. 18, 19.

Conversation. Gr. politeuma, “commonwealth,” or “citizenship” (cf. on ch. 1:27). The KJV translation is based on the old meaning of the word “conversation”—one’s course of conduct, or behavior.

Is. Paul stresses the fact that the Christian’s citizenship is already in heaven, even though he must presently live on earth (cf. Eph. 2:19; Col. 3:3; 1 John 3:2).

Heaven. The Christian needs a constant awareness of the fact that he is a citizen of heaven. Attachment to one’s country leads him to be loyal to it. Wherever he may be living he will conduct himself in a way that will honor the good name of his country. Keeping in mind the kind of life we expect to live in heaven, serves to guide us in our life on earth. The purity, humility, gentleness, and love we anticipate experiencing in the life to come may be demonstrated here below. Our actions should disclose that we are citizens of heaven. Our association with others should make heaven attractive to them.

From whence. That is, from heaven.

Look for. Gr. apekdechomai (see on Rom. 8:19), which expresses eager expectation on the part of those who wait. Apekdechomai is often used in connection with the blessed hope of Christ’s return (cf. Rom. 8:19, 23, 25; Gal. 5:5; Heb. 9:28). Those who eagerly await His coming will desire to prepare for that event (cf. on 1 John 1:3). They will feel that earthly affairs are of little importance, since the scenes of this earth will soon close. They will live above the world, constantly desiring the Lord’s appearing.

The Saviour. Literally, “a savior.”

Lord Jesus Christ. See on ch. 2:5.

21. Change. Gr. metascheµmatizoµ, “to change the form of,” “to transform” (see on 1 Cor. 4:6; cf. 2 Cor. 11:13–15), from meta, “after,” and scheµma, “form” (see on Phil. 2:8). Metascheµmatizoµ implies that there will be a radical change in the bodies of those who are redeemed, though the original identity will be preserved (see on 1 Cor. 15:35–50).

Our vile body. Literally, “the body of our humiliation,” thus described in contrast with the glorious body the saints will possess in the world to come.

May be fashioned. Or, “may come to have the same form as another,” “become conformed to.” In v. 10 Paul shows that the life of the Christian must be made conformable to that of Christ. He now indicates that the body also is ultimately to be conformed to that of Christ.

His glorious body. Literally, “the body of His glory,” that is, the body in which Christ dwells, now that He is glorified, which may be compared with the “spiritual body” of resurrected saints (see on Luke 24:39; 1 Cor. 15:42–49; see John 20:17, 25, 27; DA 829). The redeemed are not only to possess Christ’s character but also to be clothed in an immortal body similar to that possessed by Jesus since His resurrection (see on 1 Cor. 15:51–53). This transformation completes the redemptive work on which Paul’s heart is set. The Christian is completely conformed to the likeness of his Master.

Working. Gr. energeia, “energy,” here, supernatural power (cf. on ch. 2:13).

He is able. The guarantee of Christ’s ability to transform our lowly bodies into the likeness of His glorified body resides in His power over all creation.

Subdue. Gr. hupotassoµ (see on 1 Cor. 15:27).

All things. See on 1 Cor. 15:27, 28. The transformation of human bodies and characters is only one manifestation of the sovereign power of Christ. His total work embraces the subjection of all phases of creation to the divine rulership.

Ellen G. White comments

1–21   CH 592; TM 221

4–6 SR 311

5, 6 AA 112

6     AA 190; SC 29

7, 8 COL 121, 395; Ed 68; SL 86

8     DA 273; MB 91; 1T 496; 2T 49; 3T 413; 5T 307; 9T 44

8–10    AA 128; Ed 192

8–14    SR 311

9     AA 314; TM 160

10   DA 209; 3T 27

10–14  SL 86

12   AA 562; GW 143; 1T 340; 5T 223

12–14  LS 303; 8T 18

13   SR 311

13, 14  AA 483; GC 470; GW 58; MB 91; MH 516; ML 369; 8T 64

14   FE 235; GW 463; ML 313; 2T 235, 483; 5T 486, 488, 548; 9T 287

19   CH 39

20   EW 30, 108; FE 478, 481; ML 277; MYP 84; PP 87; 2T 145, 317, 338; 5T 111, 367

20, 21  EW 111

21   DA 23; EW 31; GC 399; 1T 36; 2T 411