Philippians 3:15

Let us, so many as be perfect (the true 'initiates,' in contrast with those alluded to in Philippians 3:12), be thus minded—as much as to say, 'Those really deep in Christian knowledge will think in this way' (Philippians 3:10). The perfect recognise the distance of the goal; they are the last to count themselves perfect: cp. the treatment of Gk, conceit of wisdom in 1 Corinthians 2:6; 1 Corinthians 8:1; 1 Corinthians 14:37; 1 Corinthians 14:38.

15b, 16. Some members of this Church are otherwise minded—unable to follow what St. Paul has just said; knowing their loyalty, he can wait confidently for their enlightenment—God will reveal this also unto you (cp. 1 Corinthians 2:10)—provided that they faithfully practise the truth already grasped: whereunto we have attained, by that same rule let us walk (RV): cp. Galatians 6:16; John 7:17. Omit 'let us mind,' etc. (AV).

§ 14. Philippians 3:17. Against the third class of opponents (see Intro.)—in some instances identical with the second, for spiritual conceit and moral depravity may be found together (see 1 Timothy 6:3)—St. Paul adduces his example and that of others of like behaviour, as against the two former he cited his religious experience.

18, 19. Their character is notorious: the Apostle has spoken of them often, and weeps over them as he writes now. These are peculiarly the enemies of the cross of Christ—not Jews who 'stumble at' the cross (Galatians 6:12; 1 Corinthians 1:23), but professed Christians whose walk tends to its subversion; men whose end is perdition—like that of 'the adversaries' of Philippians 1:28; (see 2 Corinthians 11:15; 2 Peter 2:1)—for their god is the belly (they honour sensual appetite like a god: see Romans 13:13; Romans 16:18; 2 Timothy 3:4), and their glory is in their shame (they pride themselves on sensuality: see Ephesians 4:19; Romans 1:32; 2 Peter 2:13); who mind earthly things! (cp. Romans 8:5)—the delineation ends in amazement. These men are Antinomians, accepting Paul's gospel only to 'continue in sin that grace may abound,' and 'using liberty for an occasion to the flesh' (see Romans 6:1; Romans 6:12; Galatians 5:13; Judges 1:4). They were the reproach and grief of the Apostle's ministry. One hardly supposes that the writer has such enemies amongst the Philippians (see Philippians 1:3); but libertine Christians were numerous, and might travel that way.

20, 21. Against the earthly is set the heavenly mind and walk, described by a word appealing to the Philippian civic consciousness (see Intro., and cp. Philippians 1:27): our citizenship (AV 'conversation') is in heaven! (cp. Revelation 21:2). As the distant Philippian 'colonus' belonged to Rome, so the Christian sojourning on earth is a citizen of heaven; his home lies 'where Christ is' (Colossians 3:1; Ephesians 2:19; 2 Corinthians 5:1; Hebrews 11:13; Matthew 6:21; John 14:2). From this region, ours already by affinity, we await a Saviour (see 1 Thessalonians 1:10; 1 Thessalonians 4:16; 1 Corinthians 1:7; 1 Corinthians 15:23).. who will refashion the body of our humiliation ('vile body,' AV, is a mistranslation), that it may be conformable to the body of his glory. The Gk. adjective rendered 'conformable' appeared in Romans 8:29;—'conformed to the image of God's Son': conformity of bodily state completes conformity of character. Upon this metamorphosis, see 1 Corinthians 15:51 and 1 Thessalonians 4:14. The Apostle keenly felt the 'humiliation' of man's mortal state: see 2 Corinthians 4:7 to 2 Corinthians 5:5. The idea of 'the body of glory' was given him by the form of heavenly splendour in which he had seen the Lord Jesus on the Damascus road: cp. 2 Corinthians 4:4, also Revelation 1:13.

This transformation of the saints will be the supreme act of that mighty working in which Jesus displays His power, as Lord of God's kingdom, to subjugate all things unto Himself: cp. Philippians 2:10 and Matthew 28:18. The human body is, from first to last, the object of His miracles. Read 1 Corinthians 15:24 this connexion.