Philippians 3:20-4:1

Warnings against False Brethren—3:17-4:1 [Part 2]

3. Because of your Citizenship—Phil 3:20-21.

The word for[1] (gar) indicates reason, referring back to verse 17 which is the predominant thought of this section, giving us why we should be followers of Paul. Eadie notes that,

The particle γάρ connects it with what precedes, as if the train thought of were—“they mind earthly things, and therefore are enemies of the cross; but, on the other hand, ye have us for an example-for our country is in heaven, and therefore, though earthly things are around us, we do not mind them.” The double γάρ interweaves the thoughts. Walk as ye see us walking, for many walk most unworthily;-walk as ye see us walking, for our country is in heaven. The second γάρ seems to have this force, while it more specially and closely brings out the contrast between the apostle's life and that of the persons whom he reprobates. He does not use a simple adversative, but γάρ at once assigns a reason by introducing a contrasted statement.[2]

Notice the plural—our, it is in the emphatic position in the text. As such it does two things: first, it marks a contrast between the they/we and world/heaven in verses 19-20.[3] Second, ties us believers together in a common union. There are two elements that dominate our common union:

Our common citizenship: “For our citizenship is in heaven” (Phil. 3:20). The word citizenship (conversation in the KJV) is a unique word found only here in the New Testament. In the Greek it is politeuma, from the root word polis (meaning town or city). However, this form of the word means a community, state, or commonwealth. In the Greek world it conveys the idea of a foreign colony. It can denote citizenship[4] (however it is not the common word for citizenship—politeuomai found in Phil. 1:27). Many translate it as homeland. The word has great significance to the Philippians, for they were a Roman colony within the region of Macedonia. They were governed as if they were on Italian soil and its administration reflected Rome in every respect. “Paul tells the Philippians that they belong to a heavenly commonwealth, that is, their state and constitutive government is in heaven, and as it citizens they are to reflect its life.”[5] The word is indicates that citizenship is a present possession. Our heavenly citizenship and destiny is to be far more significant for our conduct than our brief earthly sojourn. We live in a foreign colony and are pilgrims (cf. Hebrews 11:13).

Our common expectation and hope: “from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil 3:20-21). Our hope is clear. It includes:

• Our common present state: “we eagerly wait” (Phil. 3:20). The Greek word is apekdechomai meaning to expectedly look for something. It speaks of being in the state of anticipation. Paul uses the word 6 times (Rom. 8:19; 23, 25; 1 Cor. 1:7; Gal. 5:5; Phil 3:20). In each case it denotes the expectation of the coming realization of the object of hope. Paul uses it to express the “expectation of the end.”[6] It focuses on awaiting transformation for the world and the believer. This occurs at the coming of our Savior, the Lord Jesus Christ. The word Savior (soter) means a deliverer. Paul uses the title of Savior in connection with the redemption of the body (cf. Eph. 5:23, I Thess. 1:10). It has eschatological significance. It is the final deliverance that is the focus of this context.  Until then we are to live in the atmosphere of eager expectation of that event. Our eagerly waiting should be in faith (Gal. 5:5) and with patient endurance (Romans 8:25).

PAUL’S USE OF “EAGERLY WAITING”

TEXT	WHO	WHAT
Romans 8:19	Creation	Revealing of the sons of God
Romans 8:23	Believers	Adoption of Sons Redemption of our body
Romans 8:25	Believers	Unseen hope
1 Corinthians 1:7	Believers	Revelation of our Lord Jesus Christ
Galatians 5:5	Believers	Hope of Righteousness
Philippians 3:20	Believers	The Savior

• Our coming transformation: “who will transform the body of our humble state into conformity with the body of His glory” (Phil. 3:21a). This is a relative clause that modifies “the Lord Jesus Christ.” The object of our hope is not simply an event, but it is the person of the Lord Jesus Christ. It is He whom we await. It is He who does the action. One cannot escape the parallel with the Lords transformation and glorification (cf. Phil. 2:8-11). No doubt Paul is thinking of the experience of the Lord. Like us, Jesus had a body of humiliation. Jesus’ physical body was resurrected and transformed, and ours will be also. The word transform (metaschematizo) means to remodel or to change from one form into another. The subject of this transformation is our physical body—“the body of our humble state” (lit. the body of our humiliation). It must be pointed out that the phrase itself does not indicate evil. This is seen in the parallel of Christ “humbled Himsel,” (Phil. 2:7) which clearly did not entail evil or sinfulness. Rather the phrase indicates humanity which is characterized by indignity, weakness, and death. He took upon Himself out position of humiliation, but not our state of sinfulness. His humiliation entailed a body with the same characteristics as ours, for he was “made in the likeness of men.”—yet without sin.

JESUS AND SIN

1 John 3:5	In Him IS no sin
2 Corinthians 5:21	KNEW no sin
1 Peter 2:22	DID no sin
Hebrews 4:15	He was WITHOUT sin
1 Corinthians 5:21 (1 Peter 2:24)	BECAME sin (bore our sins)

When that transformation takes place, our body will be changed in “conformity with the body of His glory” The word conformity is the Greek word symmorphos and is found in this form only twice in the New Testament. It means being of like form, or conformed. It is an adjective indicating the result of change. It is found here and Romans 8:29. In Romans we are told that “He also predestined [to become] conformed to the image of His Son.” Speaking of what God predestined believers to become. Eadie says, “Our body is therefore reserved to a high destiny-it shall be like His.”[7] Paul is speaking of our resurrected body. It will “bear the image of the heavenly” (1 Cor. 15:49). It will be a changed body (1 Cor. 15:51-52).[8] It will be imperishable (1 Cor. 15:42), spiritual (1 Cor. 15:44), and immortal (1 Cor. 15:53-54) in nature. Our bodies in eternity will be the same type of glorified body as Christ possesses.

How this is accomplished is “by the exertion of the power that He has even to subject all things to Himself” (Phil 3:21b). The phrase begins with the preposition kata meaning in accordance with or in connection to. This connection is the “exertion of the power.” The word for exertion is used in connection with the word power. In the Greek it is the word energeo (where we get the word energy), meaning to put into operation; active or activity. It is effective power at work. The idea here is energetic, out-working power. “It is not simply supernatural ‘power’ that Paul has in mind here, but supernatural ‘action.’”[9] Notice it is the same active power that enables Him to “subject all things to Himself.” He is able to change the body, and not only so, but also to subdue all things. Gromacki points out that, “It is sovereign omnipotence which no one can resist.”[10]

4. Concluding Exhortation—4:1

Now follows the concluding application: “Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved” (Phil 4:1). The word therefore (wote) is a conjunction which connects this with preceding sentences of the paragraph. It also serves as the basis and transition to the admonitions that follow. In this concluding application two things are reflected: First, it reflects their strong relationship. It is marked by five words: (1) Brothers (Adelpoi) used a number of times in this epistle (1:12; 3:1; 13, 17; 4:1, 8, 21). It denotes a kinsman or relative. It reinforces that this epistle is one of the most personal. They are brothers because they are part of the same family, the family of God. (2) Beloved (Agapetos) and indicates the object of love. It expresses Paul’s love for them. (3) Longed for (epipothetoi) meaning an earnest desire or longing for. It is an absence that enhances the desire. (4)  Joy (chara) means gladness or joy. Joy is a key word in this epistle (1:4, 18, 25; 2:2, 17-18.28; 3:7; 4:4, 10). The Philippians are the cause of Paul’s joy. (5) Crown (stephanos) a wreath conferred on a victor at the games; reward; or prize. They are the source of great honor. All of these terms reflect emotional feelings and relationships.

Second, he concludes the paragraph with an admonition: “in this way stand firm in the Lord, my beloved” (Phil. 4:1b). The Greek word for stand firm is steko, meaning to stand for approval; to persevere; or to remain firm in your position. It has a military background of a soldier who is to stand firm in the heat of battle; to resist the enemy. The Philippians are to stand firm and resist the legalism and perfectionism of the enemies of the Cross. Like a good soldier of the cross they are to persevere in the Lord.

To be continued…

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[1]  Some see a disconnect of this passage with the preceding context and some modern versions translate it as but (NIV, ESV). See Hawthorne, WBC: PHILIPPIANS, 169 who sees this as a hymn interjected into the text. I disagree, and that this fits well in the context of verse 17. Silva calls Hawthorne’s view “greatly exaggerated,” WEC: PHILIPPIANS, 213. For a complete study of the subject see O’Brien, NIGTC: PHILIPPIANS, Appendix F, 467-472.

[2]  Eadie, PHIPPIANS, 3:20.

[3]  Loh and Nida, TRANSLATORS HANDBOOK: PHILIPPIANS, 118.

[4]  Strathmann, “politeuma,” TDNT, 6:519-520.

[5]  O’Brien, NIGTC: PHILIPPIANS, 461.

[6]  Grundmann, “prosdecomai,” TDNT, 2:56.

[7]  Eadie, PHILIPPIANS, [3:21].

[8]  I believe this will take place for the church at the Rapture of the Church (1 Thess. 4:13-18). The Old Testament saints will receive theirs at the first resurrection of prophecy (Rev. 20:6). I see them as two events, separated by the Tribulation period.

[9]  Hawthorne, WBC: PHILIPPIANS, 173.

[10]  Gromacki, STAND IN JOY, 170.