{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/phi003.htm","path":"bib/cmt/vws/phi003.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/phi003.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nFinally (\u03c4\u1f78 \u03bb\u03bf\u03b9\u03c0\u03cc\u03bd)\nLit., for the rest. Frequent in Paul's writings in introducing the conclusions of his letters. See Th1 4:1; Th2 3:1; Co2 13:11, note. Evidently Paul was about to close his letter, when his thought was directed into another channel - the Judaizing teachers, and their attempts to undermine his influence.\nRejoice (\u03c7\u03b1\u03af\u03c1\u03b5\u03c4\u03b5)\nSee on Co2 13:11.\nThe same things\nIt is doubtful what is referred to. Possibly previous letters, or the dissensions in the Church.\nGrievous (\u1f40\u03ba\u03bd\u03b7\u03c1\u03cc\u03bd)\nOnly here, Mat 25:26; Rom 12:11, in both instances rendered slothful. From \u1f40\u03ba\u03bd\u03ad\u03c9 to delay. Hence, in classical Greek, shrinking, backward, unready. The idea of delay underlies the secondary sense, burdensome, troublesome. It is the vexation arising from weary waiting, and which appears in the middle English irken to tire or to become tired, cognate with the Latin urgere to press, and English irk, irksome, work.\nBeware (\u03b2\u03bb\u03ad\u03c0\u03b5\u03c4\u03b5)\nLit., look to. Compare Mar 4:24; Mar 8:15; Luk 21:8.\nDogs\nRev., correctly, the dogs, referring to a well-known party - the Judaizers. These were nominally Christians who accepted Jesus as the Messiah, but as the Savior of Israel only. They insisted that Christ's kingdom could be entered only through the gate of Judaism. Only circumcised converts were fully accepted by God. They appeared quite early in the history of the Church, and are those referred to in Act 15:1. Paul was the object of their special hatred and abuse. They challenged his birth, his authority, and his motives. \"'Paul must be destroyed,' was as truly their watchword as the cry for the destruction of Carthage had been of old to the Roman senator\" (Stanley, \"Sermons and Lectures on the Apostolic Age\"). These are referred to in Phi 1:16; and the whole passage in the present chapter, from Phi 3:3 to Phi 3:11, is worthy of study, being full of incidental hints lurking in single words, and not always apparent in our versions; hints which, while they illustrate the main point of the discussion, are also aimed at the assertions of the Judaizers. Dogs was a term of reproach among both Greeks and Jews. Homer uses it of both women and men, implying shamelessness in the one, and recklessness in the other. Thus Helen: \"Brother-in-law of me, a mischief devising dog\" (\"Iliad,\" vi., 344). Teucer of Hector: \"I cannot hit this raging dog\" (\"Iliad,\" viii., 298). Dr. Thomson says of the dogs in oriental towns: \"They lie about the streets in such numbers as to render it difficult and often dangerous to pick one's way over and amongst them - a lean, hungry, and sinister brood. They have no owners, but upon some principle known only to themselves, they combine into gangs, each of which assumes jurisdiction over a particular street; and they attack with the utmost ferocity all canine intruders into their territory. In those contests, and especially during the night, they keep up an incessant barking and howling, such as is rarely heard in any European city. The imprecations of David upon his enemies derive their significance, therefore, from this reference to one of the most odious of oriental annoyances\" (\"Land and Book,\" Central palestine and Phoenicia, 593). See Psa 59:6; Psa 22:16. Being unclean animals, dogs were used to denote what was unholy or profane. So Mat 7:6; Rev 22:15. The Israelites are forbidden in Deuteronomy to bring the price of a dog into the house of God for any vow: Deu 23:18. The Gentiles of the Christian era were denominated \"dogs\" by the Jews, see Mat 15:26. Paul here retorts upon them their own epithet.\nEvil workers\nCompare deceitful workers, Co2 11:13.\nConcision (\u03ba\u03b1\u03c4\u03b1\u03c4\u03bf\u03bc\u03ae\u03bd)\nOnly here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Lev 21:5. The noun here is a play upon \u03c0\u03b5\u03c1\u03b9\u03c4\u03bf\u03bc\u03ae circumcision. It means mutilation. Paul bitterly characterizes those who were not of the true circumcision (Rom 2:28, Rom 2:29; Col 2:11; Eph 2:11) as merely mutilated. Compare Gal 5:12, where he uses \u1f00\u03c0\u03bf\u03ba\u03cc\u03c0\u03c4\u03b5\u03b9\u03bd to cut off, of those who would impose circumcision upon the Christian converts: \"I would they would cut themselves off who trouble you;\" that is, not merely circumcise, but mutilate themselves like the priests of Cybele.\nThe circumcision\nThe abstract term for those who are circumcised. In the Old Testament, circumcision was a metaphor for purity. See Lev 26:41; Deu 10:16; Deu 30:6; Eze 44:7, etc.\nWorship God in the spirit (\u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 \u0398\u03b5\u1ff7 \u03bb\u03b1\u03c4\u03c1\u03b5\u03cd\u03bf\u03bd\u03c4\u03b5\u03c2)\nThe correct reading is \u03b8\u03b5\u03bf\u1fe6 of God. Render, as Rev., worship by the Spirit of God. Worship. See on Rev 22:3. Paul uses the Jews' word which denoted their own service of Jehovah as His peculiar people. Compare Act 26:7. A Jew would be scandalized by the application of this term to Christian worship.\nRejoice in Christ Jesus (\u03ba\u03b1\u03c5\u03c7\u03ce\u03bc\u03b5\u03bd\u03bf\u03b9)\nRev., better, glory. Compare Jer 9:23, Jer 9:24, and Co1 1:31; Co2 10:17.\nIn the flesh\nExternal privileges of every kind.\nThough I might also have confidence (\u03ba\u03b1\u03af\u03c0\u03b5\u03c1 \u1f10\u03b3\u1f7c \u1f14\u03c7\u03c9\u03bd \u03c0\u03b5\u03c0\u03bf\u03af\u03b8\u03b7\u03c3\u03b9\u03bd)\nLit., even though myself having confidence. Also should be joined with the flesh and rendered even. Rev., though I myself might have confidence even in the flesh. The sense of the translation might have is correct; but Paul puts it that he actually has confidence in the flesh, placing himself at the Jews' stand-point.\nThinketh that he hath whereof he might trust (\u03b4\u03bf\u03ba\u03b5\u1fd6 \u03c0\u03b5\u03c0\u03bf\u03b9\u03b8\u03ad\u03bd\u03b1\u03b9).\nThe A.V. is needlessly verbose. Rev., much better, thinketh to have confidence.\nCircumcised the eighth day (\u03c0\u03b5\u03c1\u03b9\u03c4\u03bf\u03bc\u1fc7 \u1f40\u03ba\u03c4\u03b1\u03ae\u03bc\u03b5\u03c1\u03bf\u03c2)\nLit., eight days old in circumcision; or passing the eighth day. For the idiom, see on Joh 11:39, and compare Act 28:13. Converts to Judaism were circumcised in maturity: Ishmaelites in their thirteenth year. He was thus shown to be neither a heathen nor an Ishmaelite.\nOf the stock of Israel\nNot a proselyte, but of the original stock (\u03b3\u03ad\u03bd\u03bf\u03c5\u03c2); not grafted into the covenant race. A descendant of Jacob, not an Idumaean nor an Ishmaelite. For Israel, see on Act 3:12, and compare Rom 9:4; Rom 11:1; Joh 1:47. Descended not from Jacob, the supplanter, but from Israel, the prince of God. See Gen 32:28.\nOf the tribe of Benjamin\nNot from one of the lost tribes, but from that which gave to Israel its first king; which alone was faithful to Judah at the separation under Rehoboam, and which had always held the post of honor in the army. See Jdg 5:14; Hos 5:8. Benjamin only of the twelve patriarchs was born in the land of promise. Mordecai, the deliverer of the Jews from Haman was a Benjamite. Paul's own original name, Saul, was probably derived from Saul the son of Kish, the Benjamite.\nA Hebrew of the Hebrews (\u1f19\u03b2\u03c1\u03b1\u1fd6\u03bf\u03c2 \u1f10\u03be \u1f19\u03b2\u03c1\u03b1\u03af\u03c9\u03bd)\nThe (Hebrews) of the A.V. gives a wrong coloring to the phrase, as if Paul were claiming to be preeminently a Hebrew among other Hebrews. He means a Hebrew from (\u1f10\u03be) Hebrew parents. Rev., a Hebrew of Hebrews, which is no special improvement. The expression implies characteristics of language and manners. He might be an Israelite and yet a child of Greek-speaking Jews: but his parents had retained their native tongue and customs, and he himself, while understanding and speaking Greek, also spoke in Hebrew on occasion. See Act 21:40; Act 22:2.\nThe law\nThe Mosaic law. See on Rom 2:12. The validity of that law was the principle upheld by the Judaizers.\nA Pharisee\nSee Act 23:6; Gal 1:14. Compare on the whole verse, Co2 11:22.\nZeal\nIronical.\nBlameless (\u03b3\u03b5\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f04\u03bc\u03b5\u03bc\u03c0\u03c4\u03bf\u03c2)\nThe A.V. does not render the participle, proven or found. Rev., correctly, found blameless.\nWhat things (\u1f05\u03c4\u03b9\u03bd\u03b1)\nThe double relative classifies; things which came under the category of gain. Compare Gal 4:24; Col 2:23.\nGain (\u03ba\u03ad\u03c1\u03b4\u03b7)\nLit., gains. So Rev., in margin, and better. The various items of privilege are regarded separately.\nI counted loss (\u1f25\u03b3\u03b7\u03bc\u03b1\u03b9 \u03b6\u03b7\u03bc\u03af\u03b1\u03bd)\nBetter, as Rev., have counted. The perfect tense implies that he still counts them as loss. See on Phi 3:8. Notice the singular number loss, and the plural gains. The various gains are all counted as one loss.\nYea doubtless (\u1f00\u03bb\u03bb\u1f70 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd)\n\u1f09\u03bb\u03bb\u1f70 but, Phi 3:7, puts that verse in direct contrast with the preceding verse. \u1f09\u03bb\u03bb\u1f70 yea or verily, in this verse affirms more than the preceding statement, while \u03bf\u1f56\u03bd therefore (not rendered), collects and concludes from what has been previously said: Yea verily therefore.\nAll things\nAn advance on those (things) of Phi 3:7.\nFor the excellency, etc. (\u03b4\u03b9\u1f70)\nOn account of: because the knowledge of Christ is so much greater than all things else.\nI have suffered the loss (\u1f10\u03b6\u03b7\u03bc\u03b9\u03ce\u03b8\u03b7\u03bd)\nRev., better, I suffered; when I embraced Christianity. Lit., was mulcted. See on Mat 16:26, and see on cast away, Luk 9:25.\nAll things (\u03c4\u1f70 \u03c0\u03ac\u03bd\u03c4\u03b1)\nCollectively. All things mentioned in Phi 3:5-7.\nDung (\u03c3\u03ba\u03cd\u03b2\u03b1\u03bb\u03b1)\nRev., refuse. Either excrement or what is thrown away from the table; leavings. The derivation is uncertain. According to some it is a contraction from \u1f10\u03c2 \u03ba\u03cd\u03bd\u03b1\u03c2 \u03b2\u03ac\u03bb\u03bb\u03c9 to throw to the dogs. See on filth, Co1 4:13. Notice the repetition of gain, count, loss, all things, Christ.\nWin (\u03ba\u03b5\u03c1\u03b4\u03ae\u03c3\u03c9)\nRev., better, gain, corresponding with gain, Phi 3:7.\nBe found (\u03b5\u1f51\u03c1\u03b5\u03b8\u1ff6)\nDiscovered or proved to be. See on Phi 2:8. Compare Rom 7:10; Gal 2:17.\nMine own righteousness (\u1f10\u03bc\u1f74\u03bd \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u03cd\u03bd\u03b7\u03bd)\nRev., correctly, a righteousness of mine own. The A.V. would require the article with \u1f10\u03bc\u1f74\u03bd mine, and assumes the existence of a personal righteousness; whereas Paul says, not having any righteousness which can be called mine.\nWhich is of the law (\u03c4\u1f74\u03bd \u1f10\u03ba \u03bd\u03cc\u03bc\u03bf\u03c5)\nRev., better, even that which is of the law; thus bringing out the force of the article which defines the character of that righteousness which alone could be personal, viz., righteousness consisting in the strict fulfillment of the law.\nThrough the faith of Christ (\u03b4\u03b9\u1f70 \u03c0\u03af\u03c3\u03c4\u03b5\u03c9\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6)\nRev., better, through faith in Christ. Faith as opposed to the law. The change of prepositions, through (\u03b4\u03b9\u1f70) faith, and of (\u1f10\u03ba) the law, as turning on the distinction between faith represented as the medium, and the law as the source of justification, cannot be insisted upon as a rule, since both the prepositions are used with faith, as in Gal 2:16. Compare Rom 3:30; Rom 5:1.\nOf God\nContrasted with my own.\nBy faith (\u1f10\u03c0\u1f76)\nResting upon faith, or on the condition of. Compare Act 3:16.\nThat I may know Him (\u03c4\u03bf\u1fe6 \u03b3\u03bd\u1ff6\u03bd\u03b1\u03b9 \u03b1\u1f50\u03c4\u1f78\u03bd)\nKnow is taken up from knowledge, Phi 3:8, and is joined with be found in Him, qualified by not having, etc. That I may be found in Him not having, etc., but having the righteousness which is of God so as to know him, etc.\nThe power of His resurrection (\u03c4\u1f74\u03bd \u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03bd \u03c4\u1fc6\u03c2 \u1f00\u03bd\u03b1\u03c3\u03c4\u03ac\u03c3\u03b5\u03c9\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nPower of His resurrection and fellowship of His sufferings furnish two specific points further defining the knowledge of Him. By the power of Christ's resurrection is meant the power which it exerts over believers. Here, more especially, according to the context, in assuring their present justification, and its outcome in their final glorification. See Rom 4:24, Rom 4:25; Rom 8:11, Rom 8:30; Co1 15:17; Col 3:4; Phi 3:21.\nFellowship of His sufferings\nParticipation in Christ's sufferings. See Mat 20:22, Mat 20:23; and on Col 1:24. Compare Co2 1:5; Pe1 4:13. Faith makes a believer one with a suffering Christ.\nBeing made conformable (\u03c3\u03c5\u03bc\u03bc\u03bf\u03c1\u03c6\u03b9\u03b6\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2)\nExplaining the previous clause: by my becoming conformed, etc. Rev., becoming conformed. Compare Co2 4:10; Rom 6:5. For conformed see on Mat 17:2, and see on form, Phi 2:6. The most radical conformity is thus indicated: not merely undergoing physical death like Christ, but conformity to the spirit and temper, the meekness and submissiveness of Christ; to His unselfish love and devotion, and His anguish over human sin.\nIf by any means (\u03b5\u1f34 \u03c0\u03c9\u03c2)\nFor the form of expression compare Rom 1:10; Rom 11:14. Not an expression of doubt, but of humility.\nI might attain (\u03ba\u03b1\u03c4\u03b1\u03bd\u03c4\u03ae\u03c3\u03c9)\nSee on Act 26:7.\nThe resurrection of the dead (\u03c4\u1f74\u03bd \u1f10\u03be\u03b1\u03bd\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03bd \u03c4\u1f74\u03bd \u1f10\u03ba \u03bd\u03b5\u03ba\u03c1\u1ff6\u03bd).\nRev., more correctly, from the dead. Lit., the resurrection, that, namely, from the dead. Compare Act 4:2. This compound noun for resurrection is found only here, and expresses the rising from or from among (\u1f10\u03be), which is further emphasized by the repetition of the preposition \u1f10\u03ba (from). The kindred compound verb occurs Mar 12:19; Luk 20:28; Act 15:5, but in neither passage of raising the dead. The word here does not differ in meaning from \u1f00\u03bd\u03ac\u03c3\u03c4\u03b1\u03c3\u03b9\u03c2, commonly used, except that the idea is more vividly conceived as a rising from the earth. See Mat 22:31; Luk 20:35. The phrase resurrection of or from the dead does not often occur in the Gospels, and resurrection \u1f10\u03ba from the dead only twice in the New Testament, Act 4:2; Pe1 1:3. For the phrase, see on Luk 16:31. Resurrection of the dead is a generic phrase, denoting the general resurrection of the dead, bad and good. Resurrection from the dead, in the only two passages where it occurs, signifies resurrection unto life. In Pe1 1:3, it is applied to Christ.\nNot as though (\u03bf\u1f50\u03c7 \u1f45\u03c4\u03b9)\nLit., not that, as Rev. By this I do not mean to say that. For similar usage, see Joh 7:22; Co2 1:24; Phi 4:17.\nHad attained - were perfect (\u1f14\u03bb\u03b1\u03b2\u03bf\u03bd - \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03af\u03c9\u03bc\u03b1\u03b9)\nRev., have attained, am made perfect. There is a change of tenses which may be intentional; the aorist attained pointing to the definite period of his conversion, the perfect, am made perfect, referring to his present state. Neither when I became Christ's did I attain, nor, up to this time, have I been perfected. With attained supply the prize from Phi 3:14. Rev., am made perfect, is preferable, as preserving the passive form of the verb.\nI follow after (\u03b4\u03b9\u03ce\u03ba\u03c9)\nRev., better, press on. The A.V. gives the sense of chasing; whereas the apostle's meaning is the pressing toward a fixed point. The continuous present would be better, I am pressing.\nMay apprehend (\u03ba\u03b1\u03c4\u03b1\u03bb\u03ac\u03b2\u03c9)\nAmerican Rev., lay hold on. Neither A.V. nor Rev. give the force of \u03ba\u03b1\u1f76 also; if I may also apprehend as well as pursue. For the verb, see on Joh 1:5.\nFor which also I am apprehended\nRev., correctly, was apprehended. American Rev., laid hold on. Paul's meaning is, \"I would grasp that for which Christ grasped me. Paul's conversion was literally of the nature of a seizure. That for which Christ laid hold of him was indeed his mission to the Gentiles, but it was also his personal salvation, and it is of this that the context treats. Some render, seeing that also I was apprehended. Rev., in margin.\nMyself\nAs others count themselves.\nOne thing\nI do is supplied. Some supply I count, which is less appropriate, since what follows is concerned with action rather than with thinking or reckoning.\nReaching forth (\u1f10\u03c0\u03b5\u03ba\u03c4\u03b5\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2)\nOnly here in the New Testament. \u1f19\u03c0\u03af direction, after; \u1f10\u03ba forth; \u03c4\u03b5\u03af\u03bd\u03c9 to stretch. Rev., stretching forward. The metaphor is that of the footrace. Bengel says: \"The eye outstrips and draws onward the hand, and the hand the foot.\"\nToward the mark (\u03ba\u03b1\u03c4\u1f70 \u03c3\u03ba\u03bf\u03c0\u1f78\u03bd)\nRev., goal. Bear down upon (\u03ba\u03b1\u03c4\u03ac). \u03a3\u03ba\u03bf\u03c0\u03cc\u03c2 mark, only here in the New Testament. See on look, Phi 2:4. Used in the classics of a mark for shooting at, or as a moral or intellectual end. A somewhat similar figure occurs Ti1 1:6; Ti1 6:21; Ti2 2:18, in the verb \u1f00\u03c3\u03c4\u03bf\u03c7\u03ad\u03c9 to miss the aim or the shot. A.V., swerved and erred.\nPrize (\u03b2\u03c1\u03b1\u03b2\u03b5\u1fd6\u03bf\u03bd)\nSee on Co1 9:24. Ignatius uses the word \u03b8\u03ad\u03bc\u03b1 that which is deposited as a prize: a prize of money as distinct from the crown. \"Be temperate as God's athlete. The prize is incorruption and eternal life\" (to Polycarp, 2). Chrysostom says: \"He that runs looks not at the spectators, but at the prize. Whether they be rich or poor, if one mock them, applaud them, insult them, throw stones at them - if one plunder their house, if they see children or wife or anything whatsoever - the runner is not turned aside, but is concerned only with his running and winning the prize. He that runneth stoppeth nowhere; since, if he be a little remiss, all is lost. He that runneth relaxeth in no respect before the end, but then, most of all, stretcheth over the course.\"\nHigh calling (\u1f04\u03bd\u03c9 \u03ba\u03bb\u03ae\u03c3\u03b5\u03c9\u03c2)\nLit., upward calling. A calling which is from heaven and to heaven. \u039a\u03bb\u1fc6\u03c3\u03b9\u03c2 calling, is habitually used in the New Testament of the act of calling. Compare Heb 3:1. The prize is bound up with the calling; promised when the call is issued, and given when the call is fulfilled.\nPerfect (\u03c4\u03ad\u03bb\u03b5\u03b9\u03bf\u03b9)\nMature Christians. See on Co1 2:6.\nBe thus minded\nLit., think this, or have this mind, namely, to forget the past and to press forward.\nNevertheless\nRev., only. Notwithstanding the minor points in which you may be otherwise minded.\nWhereto we have already attained (\u03b5\u1f30\u03c2 \u1f43 \u1f10\u03c6\u03b8\u03ac\u03c3\u03b1\u03bc\u03b5\u03bd)\nWhatever real christian and moral attainment you may have made, let that serve as a rule for your further advance. The character of this standard of attainment is illustrated by the words in Phi 3:15, be thus minded, and by those in Phi 3:17, as ye have us for an example. The individual variations are not considered. He regards rather the collective development, and assumes the essentials of christian attainment on the part of his readers. For attained, see on we are come, Co2 10:14.\nLet us walk by the same rule (\u03c4\u1ff7 \u03b1\u1f50\u03c4\u1ff7 \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03bd)\nThe idea of a regulative standard is implied, but rule \u03ba\u03b1\u03bd\u03cc\u03bd\u03b9 must be omitted from the Greek text. Rev. brings out the antithesis better: whereunto we have already attained, by that same rule let us walk. Omit let us mind the same thing.\nFollowers together of me (\u03c3\u03c5\u03bc\u03bc\u03b9\u03bc\u03b7\u03c4\u03b1\u03af \u03bc\u03bf\u03c5)\nOnly here in the New Testament. Rev., more correctly, imitators. Compare Co1 11:1. Not imitators of Christ in common with me, but be together, jointly, imitators of me.\nMark (\u03c3\u03ba\u03bf\u03c0\u03b5\u1fd6\u03c4\u03b5)\nSee on looking, Phi 2:4.\nSo as (\u03bf\u1f55\u03c4\u03c9\u03c2 \u03ba\u03b1\u03b8\u1f7c\u03c2)\nRev., \"which so walk even as ye have,\" etc. The two words are correlative. Briefly, imitate me and those who follow my example.\nMany walk\nNo word is supplied describing the character of their walk; but this is brought out by enemies of the cross of Christ, and in the details of Phi 3:19. The persons alluded to were probably those of Epicurean tendencies. This and Judaic formalism were the two prominent errors in the Philippian church.\nBelly\nRom 16:18. So the Cyclops in Euripides: \"My flocks which I sacrifice to no one but myself, and not to the gods, and to this my belly the greatest of the gods: for to eat and drink each day, and to give one's self no trouble, this is the god for wise men\" (\"Cyclops,\" 334-338).\nGlory\nThat which they esteem glory.\nEarthly things (\u03c4\u1f70 \u1f10\u03c0\u03af\u03b3\u03b5\u03b9\u03b1)\nSee on Co2 5:1. Compare Col 3:2.\nConversation (\u03c0\u03b1\u03bb\u03af\u03c4\u03b5\u03c5\u03bc\u03b1)\nOnly here in the New Testament. Rev., citizenship, commonwealth in margin. The rendering conversation, in the sense of manner of life (see on Pe1 1:15), has no sufficient warrant; and that \u03c0\u03bf\u03bb\u03af\u03c4\u03b5\u03c5\u03bc\u03b1 commonwealth, is used interchangeably with \u03c0\u03bf\u03bb\u03b9\u03c4\u03b5\u03af\u03b1 citizenship, is not beyond question. Commonwealth gives a good and consistent sense. The state of which we are citizens is in heaven. See on Phi 1:27. Compare Plato: \"That city of which we are the founders, and which exists in idea only; for I do not believe that there is such an one anywhere on earth. In Heaven, I replied, there is laid up the pattern of it methinks, which he who desires may behold, and beholding may settle himself there\" (\"Republic,\" 592).\nIs in heaven (\u1f51\u03c0\u03ac\u03c1\u03c7\u03b5\u03b9)\nThe use of this word instead of \u1f10\u03c3\u03c4\u03b9 is is peculiar. See on being, Phi 2:6. It has a backward look. It exists now in heaven, having been established there of old. Compare Heb 11:16; Joh 14:2.\nWe look for (\u1f00\u03c0\u03b5\u03ba\u03b4\u03b5\u03c7\u03cc\u03bc\u03b5\u03b8\u03b1)\nRev., wait for. See on Co1 1:7. Used only by Paul, and in Heb 9:28. Compare Rom 8:19, Rom 8:23, Rom 8:25; Gal 5:5. It indicates earnest, patient waiting and expectation. As in \u1f00\u03c0\u03bf\u03ba\u03b1\u03c1\u03b1\u03b4\u03bf\u03ba\u03b9\u03b1 earnest expectation, Phi 1:20, the compounded preposition \u1f00\u03c0\u03cc denotes the withdrawal of attention from inferior objects. The word is habitually used in the New Testament with reference to a future manifestation of the glory of Christ or of His people.\nThe Savior, the Lord Jesus Christ (\u03c3\u03c9\u03c4\u1fc6\u03c1\u03b1)\nSavior has no article, and its emphatic position in the sentence indicates that it is to be taken predicatively with Jesus Christ, and not as the direct object of the verb. Hence render: we await as Savior the Lord, etc. Compare Heb 9:28, \"To them that wait for Him will He appear a second time unto salvation.\"\nShall change (\u03bc\u03b5\u03c4\u03b1\u03c3\u03c7\u03b7\u03bc\u03b1\u03c4\u03af\u03c3\u03b5\u03b9)\nSee on Mat 17:2; see on Co1 4:6; Co1 11:13. Also see on form, Phi 2:6; and see on fashion, Phi 2:8. The word thus indicates a change in what is outward and shifting - the body. Rev., correctly, shall fashion anew. Refashion (?).\nOur vile body (\u03c4\u1f78 \u03c3\u1ff6\u03bc\u03b1 \u03c4\u1fc6\u03c2 \u03c4\u03b1\u03c0\u03b5\u03b9\u03bd\u03ce\u03c3\u03b5\u03c9\u03c2 \u1f21\u03bc\u1ff6\u03bd)\nWrong. Render, as Rev., the body of our humiliation. See, for the vicious use of hendiadys in A.V., on Eph 1:19. Lightfoot observes that the A.V. seems to countenance the stoic contempt of the body. Compare Col 1:22. The biographer of Archbishop Whately relates that, during his last illness, one of his chaplains, watching, during the night at his bedside, in making some remark expressive of sympathy for his sufferings, quoted these words: \"Who shall change our vile body.\" The Archbishop interrupted him with the request \"Read the words.\" The chaplain read them from the English Bible; but he reiterated, \"Read his own words.\" The chaplain gave the literal translation, \"this body of our humiliation.\" \"That's right, interrupted the Archbishop, \"not vile - nothing that He made is vile.\"\nThat it may be fashioned like (\u03b5\u1f30\u03c2 \u03c4\u1f78 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b8\u03b1\u03b9 \u03b1\u1f50\u03c4\u1f78 \u03c3\u03cd\u03bc\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd).\nThe words that it may be, or become, are omitted from the correct Greek text, so that the strict rendering is the body of our humiliation conformed, etc. The words are, however, properly inserted in A.V. and Rev. for the sake of perspicuity. Rev., correctly, conformed for fashioned like. Fashion belongs to the preceding verb. See on shall change. The adjective conformed is compounded with \u03bc\u03bf\u03c1\u03c6\u03ae form (see on Phi 2:6, and see on made conformable, Phi 3:10). As the body of Christ's glory is a spiritual body, this word is appropriate to describe a conformation to what is more essential, permanent, and characteristic. See 1 Corinthians 15:35-53.\nHis glorious body (\u03c4\u1ff7 \u03c3\u03ce\u03bc\u03b1\u03c4\u03b9 \u03c4\u1fc6\u03c2 \u03b4\u03cc\u03be\u03b7\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6)\nWrong. Rev., correctly, the body of His glory. The body in which He appears in His present glorified state. See on Col 2:9.\nThe working whereby He is able (\u03c4\u1f74\u03bd \u1f10\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1\u03bd \u03c4\u03bf\u1fe6 \u03b4\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9)\nLit., the energy of His being able. \u0394\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 expresses ability, faculty, natural ability, not necessarily manifest. \u1f19\u03bd\u03ad\u03c1\u03b3\u03b5\u03b9\u03b1 is power in exercise, used only of superhuman power. See on Joh 1:12; see on Pe2 2:11. Hence, as Calvin remarks, \"Paul notes not only the power of God as it resides in Him, but the power as it puts itself into act.\" See Eph 1:19, where four of the six words for power are used.\nSubdue (\u1f51\u03c0\u03bf\u03c4\u03ac\u03be\u03b1\u03b9)\nRev., subject. See on Jam 4:7. It is more than merely subdue. It is to bring all things within His divine economy; to marshal them all under Himself in the new heaven and the new earth in which shall dwell righteousness. Hence the perfected heavenly state as depicted by John is thrown into the figure of a city, an organized commonwealth. The verb is thus in harmony with Phi 3:20. The work of God in Christ is therefore not only to transform, but to subject, and that not only the body, but all things. See Co1 15:25-27; Rom 8:19, Rom 8:20; Eph 1:10, Eph 1:21, Eph 1:22; Eph 4:10.","title":"Vincent's Word Studies: Philippians: Philippians Chapter 3","type":"page"}