Philippians 3:21

μετασχ. It is doubtful whether, in this passage, any special force can be given to μετασχ. as distinguished from μεταμορφοῦν, carrying out the difference between σχῆμα and μορφή. The doubt is borne out by its close connexion here with σύμμορφον. Perhaps, however, the compound of σχῆμα has in view the fact that only the fashion or figure in which the personality is clothed will be transformed. We have here (as Gw [9]. notes) the reverse of the process in chap. Philippians 2:6-11. The locus classicus on the word is 2 Corinthians 11:13-15. It is found in Plato and Aristotle in its strict sense. Cf. also 4Ma 9:22. It is Christ who effects the transformation in the case of His followers, because He is πνεῦμα ζωοποιοῦν (1 Corinthians 15:45). Cf. Apocal. of Bar., Leviticus 3 : “As for the glory of those who have now been justified in my law … their splendour will be glorified in changes, and the form of their face will be turned into the light of their beauty, that they may be able to acquire and receive the world which does not die”. τὸ σῶμα τ. ταπειν. The expression must apply esp [10]. to the unfitness of the present bodily nature to fulfil the claims of the spiritual life. It is pervaded by fleshly lusts; it is doomed to decay. ταπειν. is plainly suggested by δόξα which follows. σῶμα is “pure form which may have the most diverse content. Here, on earth, σῶμα = σάρξ ” (see an illuminating discussion by F. Köstlin, Jahrb. f. deutsche Th., 1877, p. 279 ff.). Holst. (Paulin. Th., p. 10) notes that for this conception of σῶμα as “organised matter,” the older Judaism had no word besides בָּשָׂד. Later Hellenistic Judaism used the word σῶμα in its Pauline sense (see Wis 9:15). εἰς τὸ γ. α. is to be omitted with the best authorities. See crit. note supr. σύμμορφον is used proleptically as its position shows. Cf. 1 Thessalonians 3:13, στηρίξαι τὰς καρδίας ὑμῶν ἀμέμπτους. Perhaps the compound of μορφή is used to remind them of the completeness of their future assimilation to Christ. Cf. Romans 8:29. The end of the enumeration in that passage is ἐδόξασεν. δόξα is the climax here. τ. σώμ. τ. δόξης α. With Paul δόξα is always the outward expression of the spiritual life (πνεῦμα). It is, if one may so speak, the semblance of the Divine life in heaven. The Divine πνεῦμα will ultimately reveal itself in all who have received it as δόξα. That is what the N.T. writers mean by the completed, perfected “likeness to Christ”. This passage, combined with 1 Corinthians 15:35-50 and 2 Corinthians 4:16 to 2 Corinthians 5:5, gives us the deepest insight we have into Paul's idea of the transition from the present life to the future. He only speaks in detail of that which awaits believers. Whether they die before the Parousia or survive till then, a change will take place in them. But this is not arbitrary. It is illustrated by the sowing of seed. The Divine πνεῦμα which they have received will work out for them a σῶμα πνευματικόν. Their renewed nature will be clothed with a corresponding body through the power of Christ who is Himself the source of their spiritual life. The σῶμα σαρκικόν must perish: that is the fate of σάρξ. If there be no πνεῦμα, and thus no σῶμα πνευματικόν, the end is destruction. But the σῶμα πνευματικόν is precisely that in which Christ rose from the dead and in which He now lives. Its outward semblance is δόξα, a glory which shone forth upon Paul from the risen Christ on the Damascus road, which he could never forget. Hence all in whom Christ has operated as πνεῦμα ζωοποιοῦν will be “changed into the same likeness from glory (δόξα) to glory”. Paul does not here reflect on the time when the transformation takes place. That is of little moment to him. The fact is his supreme consolation. On the whole discussion see esp [11]. Hltzm [12]., N.T. Th., ii., pp. 80 81 and Heinrici on 1 Corinthians 15:35 ff.; for the future δόξα Cf. Apocal. of Bar., xv. 8 (Ed. Charles). κατὰ τ. ἐνέργ. ἐνέργεια is only used of superhuman power in N.T. Quia nihil magis incredibile, nec magis a sensu carnis dissentaneum quam resurrectio: hac de causa Paulus infinitam Dei potentiam nobis ponit ob oculos quae omnem dubitationem absorbeat. Nam inde nascitur diffidentia quod rem ipsam metimur ingenii nostri angustiis (Calvin). τοῦ δύν. “His efficiency which consists in His being able,” etc. The beginnings of this use of the genitive of the infinitive without a preposition appear in classical Greek. But in N.T. it was extended like that of ἵνα. Cf., e.g., Acts 14:9; 2 Corinthians 8:11. See Blass, Gram., p. 229; Viteau, Le Verbe, p. 170. ὑποτάξαι. Cf. 1 Corinthians 1:24-28. ἑαυτῷ. αυτω must be read with the best authorities. How is it to be accented? Is it to be αὑτῷ or αὐτῷ ? W.H. read the former, regarding this as one of the exceptional cases where “a refusal to admit the rough breathing introduces language completely at variance with all Greek usage without the constraint of any direct evidence, and solely on the strength of partial analogies” (N.T., ii., Append., p. 144). On the other hand, Blass (Gram., p. 35, note 2) refuses to admit αὑτῷ. Winer, although preferring αὐτῷ, leaves the matter to the judgment of edd. Buttmann gives good reasons for usually reading αὐτ. (Gram., p. 111). Certainly αὐτοῦ is quite common as a reflexive in Inscriptions of the Imperial age (see Meisterhans, Gram. d. Att. Inschrr., § 59, 5). To sum up, it cannot be said that the aspirated form is impossible, but ordinarily it is safer to omit the aspirate. Cf. Simcox, Lang. of N.T., pp. 63 64.

[9]. Gwynn.

[10] especially.

[11] especially.

[12] tzm. Holtzmann.