Philippians 3:20–3:21

Philippians 3:18-21 18. (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: 18. Multi enim ambulant (quos saepe dicebam vobis, ac nunc etiam flens dico, inimicos esse crucis Christi: 19. Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.) 19. Quorum finis perditio, quorum deus venter est, et gloria in confusione ipsorum terrena cogitantes.) 20. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 20. Nostra qutem conversatio in coelis est, e quibus etiam salvatorem respectamus, Dominum Iesum Christum. 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 21. Qui transformabit corpus nostrum humile, ut sit conforme corpori suo glorioso, secundum efficaciam, qua potest etiam sibi subiicere omnia. 18 For many walk The simple statement, in my opinion, is this -- Many walk who mind earthly things, meaning by this, that there are many who creep upon the ground [195] , not feeling the power of God's kingdom. He mentions, however, in connection with this, the marks by which such persons may be distinguished. These we will examine, each in its order. By earthly things some understand ceremonies, and the outward elements of the world, which cause true piety to be forgotten, I prefer, however, to view the term as referring to carnal affection, as meaning that those who are not regenerated by the Spirit of God think of nothing but the world. This will appear more distinctly from what follows; for he holds them up to odium on this ground -- that, being desirous exclusively of their own honor, ease, and gain, they had no regard to the edification of the Church. Of whom I have told you often He shews that it is not without good reason that he has often warned the Philippians, inasmuch as he now endeavors to remind them by letter of the same things as he had formerly spoken of to them when present with them. His tears, also, are an evidence that he is not influenced by envy or hatred of men, nor by any disposition to revile, nor by insolence of temper, but by pious zeal, inasmuch as he sees that the Church is miserably destroyed [196] by such pests. It becomes us, assuredly, to be affected in such a manner, that on seeing that the place of pastors is occupied by wicked and worthless persons, we shall sigh, and give evidence, at least by our tears, that we feel deeply grieved for the calamity of the Church. It is of importance, also, to take notice of whom Paul speaks -- not of open enemies, who were avowedly desirous that doctrine might be undermined -- but of impostors and profligates, who trampled under foot the power of the gospel, for the sake of ambition or of their own belly. And unquestionably persons of this sort, who weaken the influence of the ministry by seeking their own interests, [197] sometimes do more injury than if they openly opposed Christ. We must, therefore, by no means spare them, but must point them out with the finger, as often as there is occasion. Let them complain afterwards, as much as they choose, of our severity, provided they do not allege anything against us that it is not in our power to justify from Paul's example. That they are the enemies of the cross of Christ. Some explain cross to mean the whole mystery of redemption, and they explain that this is said of them, because, by preaching the law, they made void the benefit of Christ's death. Others, however, understand it as meaning, that they shunned the cross, and were not prepared to expose themselves to dangers for the sake of Christ. I understand it, however, in a more general way, as meaning that, while they pretended to be friends, they were, nevertheless, the worst enemies of the gospel. For it is no unusual thing for Paul to employ the term cross to mean the entire preaching of the gospel. For as he says elsewhere, If any man is in Christ, let him be a new creature. ( 2 Corinthians 5:17 .) [198] 19 Whose end is destruction He adds this in order that the Philippians, appalled by the danger, may be so much the more carefully on their guard, that they may not involve themselves in the ruin of those persons. As, however, profligates of this description, by means of show and various artifices, frequently dazzle the eyes of the simple for a time, in such a manner that they are preferred even to the most eminent servants of Christ, the Apostle declares, with great confidence [199] , that the glory with which they are now puffed up will be exchanged for ignominy. Whose god is the belly As they pressed the observance of circumcision and other ceremonies, he says that they did not do so from zeal for the law, but with a view to the favor of men, and that they might live peacefully and free from annoyance. For they saw that the Jews burned with a fierce rage against Paul, and those like him, and that Christ could not be proclaimed by them in purity with any other result, than that of arousing against themselves the same rage. Accordingly, consulting their own ease and advantage, they mixed up these corruptions with the view of mitigating the flames of others. [200] 20 But our conversation is in heaven This statement overturns all empty shows, in which pretended ministers of the gospel are accustomed to glory, and he indirectly holds up to odium all their objects of aim, [201] because, by flying about above the earth, they do not aspire towards heaven. For he teaches that nothing is to be reckoned of any value except God's spiritual kingdom, because believers ought to lead a heavenly life in this world. "They mind earthly things: it is therefore befitting that we, whose conversation is in heaven, should be separated from them." [202] We are, it is true, intermingled here with unbelievers and hypocrites; nay more, the chaff has more of appearance in the granary of the Lord than wheat. Farther, we are exposed to the common inconveniences of this earthly life; we require, also, meat and drink, and other necessaries, but we must, nevertheless, be conversant with heaven in mind and affection. For, on the one hand, we must pass quietly through this life, and, on the other hand, we must be dead to the world that Christ may live in us, and that we, in our turn, may live to him. This passage is a most abundant source of many exhortations, which it were easy for any one to elicit from it. Whence also. From the connection that we have with Christ, he proves that our citizenship [203] is in heaven, for it is not seemly that the members should be separated from their Head. Accordingly, as Christ is in heaven, in order that we may be conjoined with him, it is necessary that we should in spirit dwell apart from this world. Besides, where our treasure is, there is our heart also. ( Matthew 6:21 .) Christ, who is our blessedness and glory, is in heaven: let our souls, therefore, dwell with him on high. On this account he expressly calIs him Savior. Whence does salvation come to us? Christ will come to us from heaven as a Savior. Hence it were unbefitting that we should be taken up with this earth [204] . This epithet, Savior, is suited to the connection of the passage; for we are said to be in heaven in respect of our minds on this account, that it is from that source alone that the hope of salvation beams forth upon us. As the coming of Christ will be terrible to the wicked, so it rather turns away their minds from heaven than draws them thither: for they know that he will come to them as a Judge, and they shun him so far as is in their power. From these words of Paul pious minds derive the sweetest consolation, as instructing them that the coming of Christ is to be desired by them, inasmuch as it will bring salvation to them. On the other hand, it is a sure token of incredulity, when persons tremble on any mention being made of it. See the eighth chapter of the Romans. While, however, others are transported with vain desires, Paul would have believers contented with Christ alone. Farther, we learn from this passage that nothing mean or earthly is to be conceived of as to Christ, inasmuch as Paul bids us look upward to heaven, that we may seek him. Now, those that reason with subtlety that Christ is not shut up or hid in some corner of heaven, with the view of proving that his body is everywhere, and fills heaven and earth, say indeed something that is true, but not the whole: for as it were rash and foolish to mount up beyond the heavens, and assign to Christ a station, or seat, or place of walking, in this or that region, so it is a foolish and destructive madness to draw him down from heaven by any carnal consideration, so as to seek him upon earth. Up, then, with our hearts [205] , that they may be with the Lord. 21 Who will change By this argument he stirs up the Philippians still farther to lift up their minds to heaven, and be wholly attached to Christ -- because this body which we carry about with us is not an everlasting abode, but a frail tabernacle, which will in a short time be reduced to nothing. Besides, it is liable to so many miseries, and so many dishonorable infirmities, that it may justly be spoken of as vile and full of ignominy. Whence, then, is its restoration to be hoped for? From heaven, at Christ's coming. Hence there is no part of us that ought not to aspire after heaven with undivided affection. We see, on the one hand, in life, but chiefly in death, the present meanness of our bodies; the glory which they will have, conformably to Christ's body, is incomprehensible by us: for if the disciples could not endure the slight taste which he afforded [206] in his transfiguration, ( Matthew 17:6 ,) which of us could attain its fullness? Let us for the present be contented with the evidence of our adoption, being destined to know the riches of our inheritance when we shall come to the enjoyment of them. According to the efficacy As nothing is more difficult to believe, or more at variance with carnal perception, than the resurrection, Paul on this account places before our eyes the boundless power of God, that it may entirely remove all doubt; for distrust arises from this -- that we measure the thing itself by the narrowness of our own understanding. Nor does he simply make mention of power, but also of efficacy, which is the effect, or power showing itself in action, so to speak. Now, when we bear in mind that God, who created all things out of nothing, can command the earth, and the sea, and the other elements, to render back what has been committed to them [207] , our minds are imrnediately roused up to a firm hope -- nay, even to a spiritual contemplation of the resurrection. But it is of importance to take notice, also, that the right and power of raising the dead, nay more, of doing everything according to his own pleasure, is assigned to the person of Christ -- an encomium by which his Divine majesty is illustriously set forth. Nay, farther, we gather from this, that the world was created by him, for to subject all things to himself belongs to the Creator alone. Footnotes: [195] "Qui ont leurs affections enracines en la terre;" -- "Who have their affections rooted in the earth." [196] "Perdue et ruinee;" -- "Destroyed and ruined." [197] "Ne regardans qu'a eux-mesmes et a leur proufit, font perdre toutela faueur et la force du ministere;" -- "Looking merely to themselves and their own advantage, undermine all the influence and power of the ministry." [198] Such is Calvin's rendering of the passage referred to. See Calvin on the Corinthians, vol. 2, pp. [14]229, [15]233.--Ed. [199] "Hardiment et d'vne grande asseurance;" -- "Boldly, and with great confidence." [200] "Pour esteindre et appaiser le feu des nutres;" -- "For the sake of mitigating and allaying the fire of others." Calvin's meaning appears to be, that they made it their endeavor to screen themselves as far as possible from the fiery rage of those around them. -- Ed. [201] "Toutes leurs inuentions et facons de faire;" -- "All their contrivances and modes of acting." [202] "Que nous soyons diuisez et separez d'auec eux;" -- "That we be divided and separated from them." [203] Politiam -- a term corresponding to that employed in the original,.--Ed. [204] "Que nous soyons occupez et enueloppez en terre;" -- "That we should be occupied and entangled with the earth." [205] Sursum corda Our Author most probably alludes to the circumstance, that this expression was wont to be made use of among Christians in ancient times, when the ordinance of the supper was about to be administered. See Calvin's Institutes, vol. 3, p. 440 -- Ed. [206] "De sa Gloire;" -- "Of his glory." [207] "Qu'il leur auoit donne en garde;" -- "What he had given to them to keep."

{9} For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: (9) He sets against these fellows true pastors who neglect earthly things, and aspire to heaven only, where they know that even in their bodies they will be clothed with that eternal glory, by the power of God.

For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: For our conversation — Our civil conversation, or our burgessship, The status and privileges of a burgess; the ‘freedom’ of a borough, citizenship. ŒD while we live by heaven’s laws, and go about our earthly businesses with heavenly minds; this a carnal man cannot skill of. πολιτευμα . Ut municipes caelorum nos gerimus. Sic reddit Piscator. A fly cannot make of a flower what a bee can. There is a generation whose names are written in the earth, Jeremiah 17:13 ; these make earth their throne, heaven their footstool, Isaiah 66:1 , and are loth to die, because they have treasures in the field. But the saints, though their commoration be on earth, yet their conversation is in heaven; as the pearl grows in the sea, but shines in the sky; as stars, though seen sometimes in a puddle, yet have their situation in heaven; as a wise man may sport with children, but that is not his main business. Corpore ambulamus in terra corde habitamus in caelo, saith Austin. Our bodies are on earth, our hearts in heaven (as his was that did even eat and drink and sleep eternal life). We live by the same laws as saints and angels in heaven do. If Satan offer us outward things in a temptation (as he did Luther a cardinalship), we send them away from whence they came, as Pelican sent back the silver bowl (which the bishop had sent him for a token) with this answer, Astricti sunt quotquot Tiguri cives et inquilini, bis singulis annis, solenni iuramento, … We, the citizens and inhabitants of Zurich, are twice a year solemnly sworn to receive no gift from any foreign prince; so we, the citizens of heaven, are bound by solemn and sacred covenants not to accept Satan’s cut-throat kindnesses. Serpens ille capite blanditur, ventre oblectat, cauda ligat. (Rupert.) " - Timeo Danaos et dona ferentes. We like not the devil’s donatives."

For our conversation is in heaven; he here adds a further reason why he would have them to be fellow followers of him, and such-like as he, because though they were not already in heaven, yet their citizenship was there, the privileges of that city did belong to them, who, according to the municipal laws of that corporation (which cannot lose its charter or be discorporated) whereof they were free denizens, made it their business to demean themselves with minds above the earth, Philippians 1:27 2 Corinthians 4:18 Ephesians 2:6 Colossians 3:1 accounting nothing inconvenient to any one of them, which was for the advantage of the whole community; they set their affections on things above, John 14:2 2 Corinthians 12:2-5 Hebrews 13:14 . From whence also we look for the Saviour, the Lord Jesus Christ; and reason good, for from thence, or from that place, in the heavens, or heaven, they stedfastly expect him who is both Lord and Christ, Acts 1:11 1 Corinthians 1:7 1 Thessalonians 1:10 2 Timothy 4:8 Titus 2:13 , to come not only as their judge, 2 Timothy 4:8 , but as their heart-comforting Saviour, Hebrews 9:28 .

For our conversation is in heaven,.... The Ethiopic version renders it, "we have our city in heaven"; and the words may be truly rendered, "our citizenship is in heaven"; that is, the city whereof we are freemen is heaven, and we behave ourselves here below, as citizens of that city above: heaven is the saints' city; here they have no continuing city, but they seek one to come, which is permanent and durable; a city that has foundations, whose builder and maker is God, Hebrews 11:10 , as yet they are not in it, though fellow citizens of the saints, and of the household of God; they are pilgrims, strangers, and sojourners on earth, Leviticus 25:23 ; but are seeking a better country, an heavenly one, and God has prepared for them a city, Hebrews 11:16 ; they have a right unto it through the grace of God, and righteousness of Christ, and a meetness for it in him; and their conversation is here beforehand, while their commoration, or temporary residence, is below; their thoughts are often employed about it; their affections are set upon it, Colossians 3:2 ; their hearts are where their treasure is, Matthew 6:21 ; the desires of their souls are towards it, and they are seeking things above, and long to be in their own city, and Father's house, where Christ is; and to be at home with him, and for ever with him. This is the work and business of their lives now, and what their hearts are engaged in. The Syriac version renders it, "our work is in heaven"; the business, the exercise of our lives, and of our graces, tend that way: from whence also we look for the Saviour, the Lord Jesus Christ; Christ is now in heaven, at the Father's right hand, Acts 2:33 , appearing in the presence of God for his people, and making intercession for them, Hebrews 7:25 ; and so will remain, until the time of the restitution of all things; when he will descend from heaven, and be revealed from thence: and this the saints look for, and expect; they have good reason for it; from his own words, from the words of the angels at the time of his ascension, Acts 1:11 , and from the writings of the apostles and they expect him not merely as a Judge, under which consideration he will be terrible to the ungodly, but as a Saviour; who as he has already saved their souls from sin, and the dreadful effects of it, from the bondage and curse of the law, from the captivity of Satan, and from eternal ruin and wrath to come, so he will save and redeem their bodies from the grave, corruption, mortality, and death, as follows.

This simple dependence and earnestness of soul, were not mentioned as if the apostle had gained the prize, or were already made perfect in the Saviour's likeness. He forgot the things which were behind, so as not to be content with past labours or present measures of grace. He reached forth, stretched himself forward towards his point; expressions showing great concern to become more and more like unto Christ. He who runs a race, must never stop short of the end, but press forward as fast as he can; so those who have heaven in their view, must still press forward to it, in holy desires and hopes, and constant endeavours. Eternal life is the gift of God, but it is in Christ Jesus; through his hand it must come to us, as it is procured for us by him. There is no getting to heaven as our home, but by Christ as our Way. True believers, in seeking this assurance, as well as to glorify him, will seek more nearly to resemble his sufferings and death, by dying to sin, and by crucifying the flesh with its affections and lusts. In these things there is a great difference among real Christians, but all know something of them. Believers make Christ all in all, and set their hearts upon another world. If they differ from one another, and are not of the same judgment in lesser matters, yet they must not judge one another; while they all meet now in Christ, and hope to meet shortly in heaven. Let them join in all the great things in which they are agreed, and wait for further light as to lesser things wherein they differ. The enemies of the cross of Christ mind nothing but their sensual appetites. Sin is the sinner's shame, especially when gloried in. The way of those who mind earthly things, may seem pleasant, but death and hell are at the end of it. If we choose their way, we shall share their end. The life of a Christian is in heaven, where his Head and his home are, and where he hopes to be shortly; he sets his affections upon things above; and where his heart is, there will his conversation be. There is glory kept for the bodies of the saints, in which they will appear at the resurrection. Then the body will be made glorious; not only raised again to life, but raised to great advantage. Observe the power by which this change will be wrought. May we be always prepared for the coming of our Judge; looking to have our vile bodies changed by his Almighty power, and applying to him daily to new-create our souls unto holiness; to deliver us from our enemies, and to employ our bodies and souls as instruments of righteousness in his service.

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.

For our conversation is in heaven - That is, this is true of all who are sincere Christians. It is a characteristic of Christians, in contradistinction from those who are the "enemies of the cross," that their conversation is in heaven. The word "conversation" we now apply almost entirely to oral discourse. It formerly, however, meant conduct in general, and it is usually employed in this sense in the Scriptures; see the notes at Philippians 1:27 , where the verb occurs, from which the noun here is derived. The word used here - πολίτευμα politeuma - is found nowhere else in the New Testament. It properly means, any public measure, administration of the state, the manner in which the affairs of a state are administered; and then the state itself, the community, commonwealth, those who are hound under the same laws, and associated in the same society. Here it cannot mean that their "conversation," in the sense of discourse or talking, was in heaven; nor that their "conduct" was in heaven - for this would convey no idea, and the original word does not demand it; but the idea is, that they were heavenly citizens, or citizens of the heavenly world, in contradistinction from a worldly community, They were governed by the laws of heaven; they were a community associated as citizens of that world, and expecting there to dwell. The idea is, that there are two great communities in the universe - that of the world, and that of heaven: that governed by worldly laws and institutions, and that by the laws of heaven; that associated for worldly purposes, and that associated for heavenly or religious purposes; and that the Christian belonged to the latter - the enemy of the cross, though in the church, belonged to the former. Between true Christians, therefore, and others, there is all the difference which arises from belonging to different communities; being bound together for different purposes; subject to different laws; and altogether under a different administration. There is more difference between them than there is between the subjects of two earthly governments; compare Ephesians 2:6 , note 19, note. From whence also we look for the Saviour - From heaven. That is, it is one of the characteristics of the Christian that he believes that the Lord Jesus will return from heaven, and that he looks and waits for it. Other men do not believe this 2 Peter 3:4 , but the Christian confidently expects it. His Saviour has been taken away from the earth, and is now in heaven, but it is a great and standing article of his faith that that same Saviour will again come, and take the believer to himself; see the John 14:2-3 , note; 1 Thessalonians 4:1 , note. This was the firm belief of the early Christians, and this expectation with them was allowed to exert a constant influence on their hearts and lives. It led them: (1) to desire to be prepared for his coming; (2) to feel that earthly affairs were of little importance, as the scene here was soon to close; (3) to live above the world, and in the desire of the appearing of the Lord Jesus. This was one of the elementary doctrines of their faith, and one of the means of producing deadness to the world among them; and among the early Christians there was, perhaps, no doctrine that was more the object of firm belief, and the ground of more delightful contemplation, than that their ascended Master would return. In regard to the certainty of their belief on this point, and the effect which it had on their minds, see the following texts of the New Testament; Matthew 24:42 , Matthew 24:44 ; Luke 12:37 ; John 14:3 ; Acts 1:11 ; 1 Corinthians 4:5 ; Colossians 3:4 ; 1 Thessalonians 2:19 ; 2 Thessalonians 2:1 ; Hebrews 10:37 ; James 5:7-8 ; 1 John 3:2 ; Revelation 22:7 , Revelation 22:12 , Revelation 22:20 . It may be asked, with great force, whether Christians in general have now any such expectation of the second appearing of the Lord Jesus, or whether they have not fallen into the dangerous error of prevailing unbelief, so that the expectation of his coming is allowed to exert almost no influence on the soul. In the passage before us, Paul says that it was one of the distinct characteristics of Christians that they looked for the coming of the Saviour from heaven. They believed that he would return. They anticipated that important effects would follow to them from his second coming. So we should look. There may be, indeed, a difference of opinion about the time when he will come, and about the question whether he will come to reign "literally, on the earth - but the fact that Christ will return to our world is common ground on which all Christians may meet, and is a fact which should be allowed to exert its full influence on the heart. It is a glorious truth - for what a sad world would this be, and what a sad prospect would be before the Christian, if the Saviour were never to come to raise his people from their graves, and to gather his redeemed to himself! The fact that he will come is identified with all our hopes. It is fitted to cheer us in trial; to guard us in temptation; to make us dead to the world; to lead us to keep the eye turned toward heaven.