Philipper 3:20 Kommentar

He cautions them against judaizing seducers (Phi 3:1-3) and proposes his own example: and here he enumerates the privileges of his Jewish state which he rejected (Phi 3:4-8), describes the matter of his own choice (Phi 3:9-16), and closes with an exhortation to beware of wicked men, and to follow his example (Phi 3:17-21).

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

Who shall change our vile body,.... Which is defiled with sin, attended with frailty, and is mortal; and being dead, is sown and laid in the grave in corruption, weakness, and dishonour: in the Greek text it is, "the body of our humility"; sin has subjected the body to weakness, mortality, and death; and death brings it into a very low estate indeed, which is very humbling and mortifying to the pride and vanity man: now this vile body, in the resurrection morn, shall be stripped of all its vileness, baseness, and meanness; and be changed, not as to its substance, nor as to its form and figure, which shall always remain same, as did the substance and form of our Lord's body after his resurrection; but as to its qualities, it shall be changed from corruption to incorruption, Co1 15:42, from mortality to immortality, from weakness to power, from dishonour to glory, and be free from all sin: so the Jews say (b), that "the evil imagination, or corruption of nature, goes along with man in the hour of death, but does not return with him when the dead arise: and this change will be made by the Saviour, the Lord Jesus Christ, when he shall descend from heaven; who as he is the pledge, the first fruits, the exemplar, and meritorious cause, so he will be the efficient cause of the resurrection of the saints; who will be raised and changed by him, by his power, and by virtue of union to him: that it might be fashioned like unto his glorious body; or "the body of his glory", as it is now in heaven, and of which his transfiguration on the mount was an emblem and pledge; for glory, power, incorruption, and immortality, the bodies of the saints in the resurrection shall be like to Christ's, though not equal to it, and shall shine like the sun in the kingdom of their Father. The Jews (c) have a notion, that "the holy blessed God will beautify the bodies of the righteous in future time, like the beauty of the first Adam: but their beauty and glory will be greater than that, it will be like the glory of the second Adam, the Lord from heaven, whose image they shall then bear: and whereas this requires almighty power, of which Christ is possessed, it will be done according to the working, the energy of his power and might; or as the Syriac version renders it, "according to his great power"; which was put forth in raising himself from the dead, and whereby he was declared to be the Son of God: and whereby he is able even to subdue all things unto himself; not only sin, Satan, and the world, but death and the grave; and so consequently able to raise the dead bodies of his saints, and to change the qualities of them, and make them like unto his own: and now who would but follow such persons, who are citizens of heaven, have their conversation there, look for Christ the Saviour from thence, Phi 3:20, who when he comes will raise the dead in Christ first, put such a glory on their bodies as is on his own, Th1 4:16, and take them to himself, that where he is they may be also? see , Heb 6:12. (b) Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 12. c. 2. (c) Midrash Hanneelam in Zohar in Gen. fol. 69. 1. Next: Philippians Chapter 4

We know that this is well said, for we ought to live as strangers and expatriates in the world … not using the creation to satisfy our passions but high-mindedly and with thanksgiving.

But as for you, you are a foreigner in this world, a citizen of Jerusalem, the city above. Our citizenship, the apostle says, is in heaven. You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for "the world shall rejoice, but ye shall mourn.

But we do confess that a kingdom is promised to us upon the earth, although before heaven, only in another state of existence; inasmuch as it will be after the resurrection for a thousand years in the divinely-built city of Jerusalem, "let down from heaven," which the apostle also calls "our mother from above; " and, while declaring that our poli/teuma, or citizenship, is in heaven, he predicates of it that it is really a city in heaven.

For when the apostle says, "As is the earthy," that is, man, "such also are they that are earthy"-men again, of course; "therefore as is the heavenly," meaning the Man, from heaven, "such are the men also that are heavenly." For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both.

For when (the apostle) says, "Not (the righteousness) which is of the law, but that which is through Him," he would not have used the phrase through Him of any other than Him to whom the law belonged. "Our conversation," says he, "is in heaven." I here recognise the Creator's ancient promise to Abraham: "I will multiply thy seed as the stars of heaven.

In this way also "shall strength be made perfect in weakness," -saving what is lost, reviving what is dead, healing what is stricken, curing what is faint, redeeming what is lost, freeing what is enslaved, recalling what has strayed, raising what is fallen; and this from earth to heaven, where, as the apostle teaches the Philippians, "we have our citizenship, from whence also we look for our Saviour Jesus Christ, who shall change our body of humiliation, that it may be fashioned like unto His glorious body" -of course after the resurrection, because Christ Himself was not glorified before He suffered.

His other daughter also, who passed her life

If it should be the case that both the blessed and the impious have an end and that end is understood as annihilation, the end makes religion and impiety equal. The common end of both would consist simply in not being. And where is our “hope in heaven” if our end simply makes us nonexistent? If hope is said to be owed to the saints and an end to the impious, even then the end cannot be simply annihilation. For how could it be a punishment of impiety to have no awareness whatever of the punishments that avenge it? Would not one who is annihilated not know the cause of his suffering? Better to distinguish a continuing place reserved for the blessed and another prepared for the wicked.

We drag our body like a shadow along the ground, but we guard our soul as one that shares in the citizenship of heaven.

"But our citizenship," says he, "is in Heaven." Let us not then seek for ease here; there do we shine, where also our citizenship is. "From whence also," saith he, "we wait for a Saviour," the Lord Jesus Christ. He saith, "From Heaven" and "Our Saviour," showing, from the place and from the Person, the dignity of the subject. All we have, saith he, is in the heavens, our Saviour, our city, whatever a man can name: "whence," saith he, "we wait for a Saviour, the Lord Jesus Christ." And this is an act of His kindness and love toward man. He Himself again cometh to us, he doth not drag us thither, but takes us, and so departs with us. And this is a mark of great honor; for if He came to us when we were enemies, much rather doth He now when we are become friends. He doth not commit this to the Angels, nor to servants, but Himself cometh to call us to His royal mansion. See, we also "shall be caught up in the clouds," doing him honor.

"For our citizenship is in heaven," there is the prize; seest thou the runners, how they live by rule, how they touch nothing that relaxes their strength, how they exercise themselves every day in the palaestra, under a master, and by rule? Imitate them, or rather exhibit even greater eagerness, for the prizes are not equal: many are those who would hinder you; live by rule: many are the things which relax your strength; make its feet agile: for it is possible so to do, it comes not naturally, but by our will. Let us bring it to lightness, lest our swiftness of foot be hindered by the weight of other things. Teach thy feet to be sure, for there are many slippery places, and if thou fallest, straightway thou losest much. But yet if thou fall, rise up again. Even thus mayst thou obtain the victory. Never attempt slippery things, and thou wilt not fall; walk upon firm ground, up with thy head, up with thine eyes; these commands the trainers give to those who run. Thus thy strength is supported; but if thou stoopest downward, thou fallest, thou art relaxed. Look upward, where the prize is; the sight of the prize increaseth the determination of our will. The hope of taking it suffereth not to perceive the toils, it maketh the distance appear short. And what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. It is impossible to describe the beauty of that prize; he who hath it alone knoweth it, and he who is about to receive it. It is not of gold, it is not set with jewels, it is far more precious. Gold is mire, in comparison with that prize, precious stones are mere bricks in comparison with its beauty. If thou hast this, and takest thy departure to heaven, thou wilt be able to walk there with great honor; the angels will reverence thee, when thou bearest this prize, with much confidence wilt thou approach them all.

So, we must think about things above, we must strive toward our fatherland, where we are appointed to live, since our Lord and King is there, and from there we await His coming in the glory of the Father with the holy angels. So, both the place and the person ought to arouse you to shame.

Then he describes the ones to be imitated when he says, our commonwealth is in heaven. First, he describes the heavenly commonwealth in them; secondly, their expectation (3:20b); thirdly, its usefulness (3:21). He says: they seek earthly things, but not we, because our commonwealth is in heaven, i.e., is made perfect by contemplation: "We look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal" (2 Cor. 4:18); and by affection, because we love only heavenly things; and by our actions, in which there is a representation of heaven: "Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" (1 Cor. 15:49). But why is our commonwealth there? Because that is the source from which we expect the most help: "I lift up my eyes to the hills. From whence does my help come?" (Ps. 121:1); "For where your treasure is, there will your heart be also" (Mt. 6:21). Hence he says, and from it we await a Savior: "Blessed are the eyes that look for him" (Is. 30:18); "Be like men who are waiting for their master to come home from the marriage feast, so that they may open to him at once when he comes and knocks" (Lk. 12:36).

The apostle exhorts the Philippians to rejoice in the Lord, Phi 3:1. And to beware of false teachers, Phi 3:2. Shows that Christians are the true circumcision, who worship God in the Spirit, Phi 3:3. And that himself had more reason to trust in the flesh than any of the Jews, Phi 3:4-6. But that he counted all things loss for Christ, Phi 3:7-11. He longs after a conformity to Christ in his death, and presses onward to the attainment of his high calling, Phi 3:12-14. Exhorts them to be like-minded, Phi 3:15-17. Warns them against certain persons who were enemies to the cross of Christ, Phi 3:18, Phi 3:19. Shows the nature of their heavenly privileges, and the resurrection and glorification of the human body, Phi 3:20, Phi 3:21.

Our conversation is in heaven - Ἡμως - το πολιτευμα· Our city, or citizenship, or civil rights. The word properly signifies the administration, government, or form of a republic or state; and is thus used by Demosthenes, page 107, 25, and 262, 27. Edit. Reiske. It signifies also a republic, a city, or the inhabitants of any city or place; or a society of persons living in the same place, and under the same rules and laws. See more in Schleusner. While those gross and Jewish teachers have no city but what is on earth; no rights but what are derived from their secular connections; no society but what is made up of men like themselves, who mind earthly things, and whose belly is their god, We have a heavenly city, the New Jerusalem; we have rights and privileges which are heavenly and eternal; and our society or fellowship is with God the Father, Son, and Spirit, the spirits of just men made perfect, and the whole Church of the first-born. We have crucified the flesh with its affections and lusts; and regard not the body, which we know must perish, but which we confidently expect shall be raised from death and corruption into a state of immortal glory.

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. (Phi. 3:1-21) Finally--rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [BENGEL and WAHL] as in Th1 4:1. Literally, "As to what remains," &c. It is often used at the conclusion of Epistles for "finally" (Eph 6:10; Th2 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 (Phi 1:18, Phi 1:25; Phi 2:17; Phi 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 (Phi 3:3). not grievous--"not irksome." for you it is safe--Spiritual joy is the best safety against error (Phi 3:2; Neh 8:10, end).

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?" (Phi 3:19; Heb 11:9-10, Heb 11:13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Act 22:28; compare Luk 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, Rom 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 (Phi 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 Luk 1:21), so must we look unto the heavens expecting Christ thence.