Philippians 3:21

change The Greek verb is cognate to the word schêma, on which see second note on Philippians 2:8. It occurs also 2 Corinthians 11:13-15, and, with a different reference of thought, 1 Corinthians 4:6. Its use here implies that, in a sense, the change would be superficial. Already, in the "new creation" (2 Corinthians 5:17; Galatians 6:15) of the saint the essentials of the glorified being are present. Even for the body the pledge and reason of its glory is present where the Holy indwelling Spirit is, (Romans 8:11). And thus the final transfiguration will be, so to speak, a change of "accidents," not of "essence." "Now are wethe sons of God; and it doth not yet appear what we shall be" (1 John 3:2).

our vile body Lit., and far better, the body of our humiliation. Wyclif has "whiche schal refourme the bodi of oure mekenesse"; the Rhemish version, "the body of our humilitie"; Beza's Latin version, corpus nostrum humile; Luther, unsern nichtigen Leib. All paraphrases here involve loss or mistake. The body transfigured by the returning Lord is the body "of our humiliation" as being, in its present conditions, inseparably connected with the burthens and limitations of earth; demanding, for its sustenance and comfort, a large share of the energies of the spirit, and otherwise hindering the spirit's action in many directions. Not because it is material, for the glorified body, though "spiritual" (1 Corinthians 15:44), will not be spirit;but because of the mysterious effect of man's having fallen as an embodied spirit. The body is thus seen here, in its present condition, to be rather the "humbling" body than "vile" (Lat., vilis, "cheap"), "humble."

Observe meanwhile that peculiar mystery and glory of the Gospel, a promise of eternal being and blessedness for the bodyof the saint. To the ancient philosopher, the body was merely the prison of the spirit; to the Apostle, it is its counterpart, destined to share with it, in profound harmony, the coming heaven. Not its essential nature, but its distorted condition in the Fall, makes it now the clog of the renewed spirit; it shall hereafter be its wings. This is to take place, as the N.T. consistently reveals, not at death, but at the Return of Christ.

The bearing of this passage on the error of the libertine, who "sinned against his own body" (1 Corinthians 6:18), is manifest.

that it may be fashioned like One word, an adjective, in the Greek; we may render, nearly with R.V., ( to be) conformed. The word is akin to morphê, Philippians 2:6, where see note. It is implied that the coming conformity to our Blessed Lord's Body shall be in appearance because in reality; not a mere superficial reflection, but a likeness of constitution, of nature.

unto his glorious body Lit. and better, the body of His glory; His sacred human body, as He resumed it in Resurrection, and carried it up in Ascension [25], and is manifested in it to the Blessed. "Of His glory"; because perfectly answering in its conditions to His personal Exaltation, and, so far as He pleases, the vehicle of its display. A foresight of what it now is was given at the Transfiguration (Matthew 17:2, and parallels); and St Paul had had a moment's glimpse of it as it is, at his Conversion (Acts 9:3; Acts 9:17; Acts 22:14; 1 Corinthians 9:1; 1 Corinthians 15:8).

[25] The Ascension may well have been, as many theologians have held, a further glorification, the crown of mysterious processes carried on through the Forty Days. We see hints of the present majesty of the Lord's celestial Body in the mystical language of Revelation 1:14-16.

Our future likeness in body to His bodyis alone foretold here, without allusion to its basis in the spiritual union and resemblance wrought in us now by the Holy Spirit (e.g. 2 Corinthians 3:18), and to be consummated then (1 John 3:2). But this latter is of course deeply implied here. The sensual heresies which the Apostle is dealing with lead him to this exclusive view of the glorious future of the saint's body.

It is plain from this passage, as from others (see esp. 1 Corinthians 15:42-44; 1 Corinthians 15:53), that the saint's body of glory is continuous with that of his humiliation; not altogether a "new departure" in subsistence. But when we have said this, our certainties in the question cease, lost in the mysterious problems of the nature of matter. The Blessed will be "the same," body as well as spirit; truly continuous, in their whole being, in full identity, with the pilgrims of time. But no one can say that to this identity will be necessary the presence in the glorified body of any given particle, or particles, of the body of humiliation, any more than in the mortal body it is necessary to its identity (as far as we know) that any particle, or particles, present in youth should be also present in old age. However, in the light of the next words this question may be left in peace. Be the process and conditions what they may, in God's will, somehow

"Before the judgment seat,

Though changed and glorified each face,

Not unremembered [we shall] meet,

For endless ages to embrace."

(Christian Year, St Andrew's Day.)

according to the working whereby&c. More lit., according to the working of His being able. The word "mighty" in the A.V. (not given in the other English versions) is intended to represent the special force of the Greek word energeia(see note on the kindred verb, Philippians 2:12); but it is too strong. "Active," or even "actual," would be more exact; but these are not really needed. The "working" is the positive putting forth of the always present "ability."

even to subdue all things unto himself "Even" precedes and intensifies the whole following thought.

Elsewhere the Fatherappears as "subduing all enemies," "all things," to the Son. Cp. 1 Corinthians 15:25 (and Psalms 110:1), 27 (and Psalms 8:6). But the Father "hath given to the Son to have life in Himself" (John 5:26-29), and therefore power. The will of the Father takes effect through the will of the Son, One with Him.

"All things":and therefore all conditions or obstacles, impersonal or personal, that oppose the prospect of the glorification of His saints. Cp. Romans 8:38-39; 1 Corinthians 3:21-23.

"Unto Himself":so that they shall not only not obstruct His action, but subserve it. His very enemies shall be "His footstool," and He shall "be glorified in His saints" (2 Thessalonians 1:10). And through this great victory of the Son, the Father will be supremely glorified. See 1 Corinthians 15:28; a prediction beyond our full understanding, but which on the one hand does notmean that in the eternal Future the Throne will cease to be "the throne of God and of the Lamb" (Revelation 22:1; Revelation 22:3), and on the other points to an infinitely developed manifestation in eternity of the glory of the Father in the Son. Meanwhile, the immediate thought of this passage is the almightiness, the coming triumph, and the present manhood, of the Christian's Saviour.