King James Version
Philippians 3
21 verses with commentary
Warning Against False Teachers
Finally, my brethren, rejoice in the Lord. To write the same things to you, to me indeed is not grievous, but for you it is safe.
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Finally, my brethren, rejoice in the Lord (Τὸ λοιπόν, ἀδελφοί μου, χαίρετε ἐν κυρίῳ, To loipon, adelphoi mou, chairete en kyriō)—To loipon ("finally, moreover") may signal conclusion or transition to new section. Chairete en kyriō ("rejoice in the Lord") repeats the epistle's dominant command (1:4, 18; 2:17-18; 4:4). Joy in the Lord (ἐν κυρίῳ, en kyriō) isn't circumstantial but christological—rooted in union with Christ.
To write the same things to you, to me indeed is not grievous, but for you it is safe (τὰ αὐτὰ γράφειν ὑμῖν, ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές, ta auta graphein hymin, emoi men ouk oknēron, hymin de asphales)—Ta auta ("the same things") may reference previous oral teaching or earlier letter. Oknēron ("burdensome, troublesome") Paul dismisses—repetition serves them. Asphales ("safe, secure, certain") indicates protection. Repetition guards against error. Paul's upcoming warnings (v. 2) about false teachers show why safety requires repeated teaching.
To write the same things to you, to me indeed is not grievous, but for you it is safe (τὰ αὐτὰ γράφειν ὑμῖν, ἐμοὶ μὲν οὐκ ὀκνηρόν, ὑμῖν δὲ ἀσφαλές, ta auta graphein hymin, emoi men ouk oknēron, hymin de asphales)—Ta auta ("the same things") may reference previous oral teaching or earlier letter. Oknēron ("burdensome, troublesome") Paul dismisses—repetition serves them. Asphales ("safe, secure, certain") indicates protection. Repetition guards against error. Paul's upcoming warnings (v. 2) about false teachers show why safety requires repeated teaching.
Beware of dogs, beware of evil workers, beware of the concision.
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Beware of dogs, beware of evil workers, beware of the concision (Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν, Blepete tous kynas, blepete tous kakous ergatas, blepete tēn katatomēn)—Triple blepete ("beware, watch out for") emphasizes urgency. Kynas ("dogs") was Jewish epithet for Gentiles; Paul ironically applies it to Judaizers. Kakous ergatas ("evil workers") contrasts true gospel workers (1:22; 2:30). Katatomēn ("concision, mutilation") is wordplay on peritomē ("circumcision")—Paul reduces their ritual to mere flesh-cutting, not covenant sign.
Paul's harsh language reflects the gospel's stakes: Judaizers preached 'another gospel' (Gal 1:6-9), adding works to grace. Their teaching damned souls by obscuring Christ's sufficiency. The vehemence defends sheep from wolves (Acts 20:29). Katatomēn ridicules circumcision when divorced from faith—it becomes pagan mutilation (Lev 21:5; 1 Kgs 18:28).
Paul's harsh language reflects the gospel's stakes: Judaizers preached 'another gospel' (Gal 1:6-9), adding works to grace. Their teaching damned souls by obscuring Christ's sufficiency. The vehemence defends sheep from wolves (Acts 20:29). Katatomēn ridicules circumcision when divorced from faith—it becomes pagan mutilation (Lev 21:5; 1 Kgs 18:28).
For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.
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For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh (ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, hēmeis gar esmen hē peritomē, hoi pneumati theou latreuontes kai kauchōmenoi en Christō Iēsou kai ouk en sarki pepoithotes)—Hēmeis...hē peritomē ("we are the circumcision") reclaims the term: true circumcision is spiritual (Rom 2:28-29; Col 2:11), not physical. Three marks: (1) pneumati theou latreuontes ("worshiping by God's Spirit")—latreuō ("serve, worship") is cultic; Spirit-worship replaces temple ritual. (2) kauchōmenoi en Christō Iēsou ("boasting in Christ Jesus")—glory in Him, not self. (3) ouk en sarki pepoithotes ("having no confidence in flesh")—sarx ("flesh") here means human achievement, ethnic privilege, religious pedigree.
Paul redefines covenant membership: not ethnicity or ritual but Spirit-enabled Christ-centered worship. This fulfills Jeremiah 31:31-34 and Ezekiel 36:26-27—new covenant brings heart-circumcision by the Spirit. True Israel is the church, jew and Gentile united in Christ (Gal 3:28-29).
Paul redefines covenant membership: not ethnicity or ritual but Spirit-enabled Christ-centered worship. This fulfills Jeremiah 31:31-34 and Ezekiel 36:26-27—new covenant brings heart-circumcision by the Spirit. True Israel is the church, jew and Gentile united in Christ (Gal 3:28-29).
Righteousness Through Faith in Christ
Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:
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Though I might also have confidence in the flesh (Καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί, Kaiper egō echōn pepoithēsin kai en sarki)—Kaiper ("although, even though") introduces concession. If anyone could boast in flesh-credentials, Paul could. Pepoithēsin en sarki ("confidence in flesh") means relying on human achievement. Paul will list impressive résumé (vv. 5-6) only to declare it worthless (v. 7-8). His autobiography serves apologetics: if Paul—zealous Pharisee, blameless law-keeper—counts his credentials as loss, how much more should Gentiles reject Judaizers' legalism?
If any other man thinketh that he hath whereof he might trust in the flesh, I more (εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον, ei tis dokei allos pepoithenai en sarki, egō mallon)—Mallon ("more, rather") claims superiority in credentials. Paul's pre-conversion pedigree exceeded Judaizers'. This establishes authority to critique their system—he knew it intimately and rejected it.
If any other man thinketh that he hath whereof he might trust in the flesh, I more (εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον, ei tis dokei allos pepoithenai en sarki, egō mallon)—Mallon ("more, rather") claims superiority in credentials. Paul's pre-conversion pedigree exceeded Judaizers'. This establishes authority to critique their system—he knew it intimately and rejected it.
Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee;
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Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews (περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμίν, Ἑβραῖος ἐξ Ἑβραίων, peritomē oktaēmeros, ek genous Israēl, phylēs Beniamin, Hebraios ex Hebraiōn)—Seven privileges begin unfolding. (1) Peritomē oktaēmeros ("circumcised eighth day")—perfect law-observance from infancy (Gen 17:12; Lev 12:3), not adult convert. (2) Ek genous Israēl ("of the race of Israel")—ethnic descent, not Gentile. (3) Phylēs Beniamin ("tribe of Benjamin")—royal tribe, fiercely loyal (1 Sam 9:21; Rom 11:1). (4) Hebraios ex Hebraiōn ("Hebrew of Hebrews")—Aramaic-speaking, culturally pure, not Hellenized Jew. Paul's pedigree was unimpeachable: right ritual, right ethnicity, right tribe, right language/culture.
Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.
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As touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless (κατὰ νόμον Φαρισαῖος, κατὰ ζῆλος διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος, kata nomon Pharisaios, kata zēlos diōkōn tēn ekklēsian, kata dikaiosynēn tēn en nomō genomenos amemptos)—Three religious achievements: (5) Kata nomon Pharisaios ("according to law, a Pharisee")—strictest sect (Acts 26:5), meticulous law-observers. (6) Kata zēlos diōkōn tēn ekklēsian ("according to zeal, persecuting the church")—zēlos ("zeal") meant violent devotion (Num 25:11-13; 1 Macc 2:26-27). Paul's persecution proved zealous orthodoxy (Acts 8:3; 9:1; Gal 1:13). (7) Kata dikaiosynēn...amemptos ("according to law-righteousness, blameless")—outwardly faultless law-keeping. Amemptos ("blameless") doesn't claim sinlessness but irreproachable external observance.
Paul's seven credentials (vv. 5-6) are structured: four by birth (ethnic/ritual), three by choice (sect/zeal/righteousness). He climaxed religious achievement. Yet vv. 7-8 declare it all worthless—shocking claim proving gospel's supremacy over works-righteousness.
Paul's seven credentials (vv. 5-6) are structured: four by birth (ethnic/ritual), three by choice (sect/zeal/righteousness). He climaxed religious achievement. Yet vv. 7-8 declare it all worthless—shocking claim proving gospel's supremacy over works-righteousness.
But what things were gain to me, those I counted loss for Christ.
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But what things were gain to me, those I counted loss for Christ (Ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν, Alla hatina ēn moi kerdē, tauta hēgēmai dia ton Christon zēmian)—Alla ("but") pivots from credentials (vv. 5-6) to conversion-revaluation. Kerdē ("gains," plural) were his seven privileges—assets in religious economy. Hēgēmai (perfect tense, "I have counted, continue to count") shows settled judgment. Zēmian ("loss, damage")—accounting term opposite kerdē. Dia ton Christon ("for the sake of Christ, because of Christ")—Christ's surpassing worth renders everything else comparative loss.
This is radical revaluation: Paul's Damascus Road encounter (Acts 9) inverted his value system. What he pursued as ultimate goods became liabilities. Not because credentials are evil but because trusting them is idolatry—they compete with Christ. The accounting metaphor (gain/loss) recurs in vv. 8 ("I count all things loss"). Christ's infinite worth relativizes all else.
This is radical revaluation: Paul's Damascus Road encounter (Acts 9) inverted his value system. What he pursued as ultimate goods became liabilities. Not because credentials are evil but because trusting them is idolatry—they compete with Christ. The accounting metaphor (gain/loss) recurs in vv. 8 ("I count all things loss"). Christ's infinite worth relativizes all else.
Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ,
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Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord (ἀλλὰ μενοῦνγε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Χριστοῦ Ἰησοῦ τοῦ κυρίου μου, alla menounge kai hēgoumai panta zēmian einai dia to hyperechon tēs gnōseōs Christou Iēsou tou kyriou mou)—Menounge ("yea indeed, more than that") intensifies v. 7. Panta ("all things") expands beyond religious credentials to everything. Dia to hyperechon tēs gnōseōs ("because of the surpassing [worth] of the knowledge")—hyperechon ("surpassing, excelling") appears in 2:3 ("esteem others better"). Gnōseōs ("knowledge") is relational knowing, not information—personal intimacy with Christ Jesus my Lord (τοῦ κυρίου μου, tou kyriou mou, emphatic possessive).
For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ (δι' ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω, di' hon ta panta ezēmiōthēn, kai hēgoumai skybala, hina Christon kerdēsō)—Ezēmiōthēn (aorist passive, "I suffered loss") marks decisive past event (conversion). Skybala ("dung, refuse, garbage")—crudely graphic, showing utter contempt. Hina Christon kerdēsō ("that I may gain Christ")—kerdēsō ("gain") reverses kerdē (v. 7). True gain is Christ Himself, not religious achievement.
For whom I have suffered the loss of all things, and do count them but dung, that I may win Christ (δι' ὃν τὰ πάντα ἐζημιώθην, καὶ ἡγοῦμαι σκύβαλα, ἵνα Χριστὸν κερδήσω, di' hon ta panta ezēmiōthēn, kai hēgoumai skybala, hina Christon kerdēsō)—Ezēmiōthēn (aorist passive, "I suffered loss") marks decisive past event (conversion). Skybala ("dung, refuse, garbage")—crudely graphic, showing utter contempt. Hina Christon kerdēsō ("that I may gain Christ")—kerdēsō ("gain") reverses kerdē (v. 7). True gain is Christ Himself, not religious achievement.
And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
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And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith (καὶ εὑρεθῶ ἐν αὐτῷ, μὴ ἔχων ἐμὴν δικαιοσύνην τὴν ἐκ νόμου ἀλλὰ τὴν διὰ πίστεως Χριστοῦ, τὴν ἐκ θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει, kai heurethō en autō, mē echōn emēn dikaiosynēn tēn ek nomou alla tēn dia pisteōs Christou, tēn ek theou dikaiosynēn epi tē pistei)—Heurethō en autō ("be found in Him") is eschatological: at judgment, be united with Christ. Two righteousness-types contrast: emēn dikaiosynēn tēn ek nomou ("my own righteousness from law")—self-generated, inadequate; versus tēn ek theou dikaiosynēn epi tē pistei ("righteousness from God based on faith")—imputed, sufficient. Dia pisteōs Christou could be subjective (Christ's faithfulness) or objective (faith in Christ); likely both. This is Reformation's heart: justification by faith alone, apart from works (Rom 3:21-28).
That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death;
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That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death (τοῦ γνῶναι αὐτὸν καὶ τὴν δύναμιν τῆς ἀναστάσεως αὐτοῦ καὶ τὴν κοινωνίαν παθημάτων αὐτοῦ, συμμορφιζόμενος τῷ θανάτῳ αὐτοῦ, tou gnōnai auton kai tēn dynamin tēs anastaseōs autou kai tēn koinōnian pathēmatōn autou, symmorphizomenos tō thanatō autou)—Tou gnōnai ("to know," infinitive of purpose) is Paul's consuming passion. Threefold knowing: (1) tēn dynamin tēs anastaseōs ("power of resurrection")—present experience of resurrection-life (Rom 6:4; Eph 1:19-20); (2) koinōnian pathēmatōn ("fellowship of sufferings")—sharing Christ's sufferings (Col 1:24; 2 Cor 1:5); (3) symmorphizomenos tō thanatō ("being conformed to His death")—dying to self (Gal 2:20). Knowing Christ is experiential, costly, transformative—not mere intellectual assent.
If by any means I might attain unto the resurrection of the dead.
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If by any means I might attain unto the resurrection of the dead (εἴ πως καταντήσω εἰς τὴν ἐξανάστασιν τὴν ἐκ νεκρῶν, ei pōs katantēsō eis tēn exanastasin tēn ek nekrōn)—Ei pōs ("if somehow") expresses not doubt but humility and eagerness. Katantēsō ("I might attain") is subjunctive—Paul presses toward but doesn't presume. Exanastasin ("resurrection," intensified form with ex- prefix, rare word) emphasizes rising out from among the dead—bodily resurrection, not mere soul-survival. Verses 10-11 summarize Christian teleology: know Christ through resurrection-power and conformity to His death, culminating in final bodily resurrection. This is inaugurated eschatology—already/not yet tension. Paul experiences resurrection-power now (v. 10) while awaiting resurrection-body then (v. 11, 21).
Pressing Toward the Goal
Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
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Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus (Οὐχ ὅτι ἤδη ἔλαβον ἢ ἤδη τετελείωμαι, διώκω δὲ εἰ καὶ καταλάβω, ἐφ' ᾧ καὶ κατελήμφθην ὑπὸ Χριστοῦ [Ἰησοῦ], Ouch hoti ēdē elabon ē ēdē teteleiōmai, diōkō de ei kai katalabō, eph' hō kai katelēmphthēn hypo Christou [Iēsou])—Ouch oti ēdē ("not that already") corrects potential misunderstanding of vv. 10-11. Elabon ("I attained") and teteleiōmai ("I have been perfected") Paul denies—he's not claiming arrival. Diōkō ("I pursue, press on") uses athletic/military metaphor. Katalabō ("I may lay hold of") balances pursuit with goal. Eph' hō kai katelēmphthēn hypo Christou ("that for which I was laid hold of by Christ")—Paul pursues what Christ purposed in arresting him (Acts 9). Divine initiative (Christ's apprehending) precedes and grounds human response (Paul's pursuing).
Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before,
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Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before (ἀδελφοί, ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέναι· ἓν δέ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, adelphoi, egō emauton ou logizomai kateilēphenai; hen de, ta men opisō epilanthanomenos tois de emprosthen epekteinomenos)—Adelphoi ("brothers") marks solemnity. Ou logizomai kateilēphenai ("I do not count myself to have apprehended") reinforces v. 12's humility. Hen de ("but one thing")—singular focus. Two participles describe this focus: epilanthanomenos ("forgetting") ta opisō ("things behind")—past achievements/failures don't define; epekteinomenos ("stretching forward") tois emprosthen ("things ahead")—like runner straining toward finish. This athletic imagery (common in Paul: 1 Cor 9:24-27; 2 Tim 4:7) pictures focused, forward-oriented pursuit. No looking back—only pressing ahead.
I press toward the mark for the prize of the high calling of God in Christ Jesus.
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I press toward the mark for the prize of the high calling of God in Christ Jesus (κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως τοῦ θεοῦ ἐν Χριστῷ Ἰησοῦ, kata skopon diōkō eis to brabeion tēs anō klēseōs tou theou en Christō Iēsou)—Kata skopon ("toward the mark/goal")—skopos is target/finish line. Diōkō ("I press, pursue") repeats v. 12—relentless pursuit. To brabeion ("the prize")—victor's crown in games. Tēs anō klēseōs ("of the upward calling")—anō ("upward, heavenly") indicates eschatological summons. Tou theou en Christō Iēsou ("of God in Christ Jesus")—calling originated with God, mediated through Christ. The prize isn't reward for works but fullness of salvation—glorification, resurrection-body (v. 21), Christ-likeness (1 John 3:2). Paul runs not to earn salvation but to fulfill calling already received.
Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.
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Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you (Ὅσοι οὖν τέλειοι, τοῦτο φρονῶμεν· καὶ εἴ τι ἑτέρως φρονεῖτε, καὶ τοῦτο ὁ θεὸς ὑμῖν ἀποκαλύψει, Hosoi oun teleioi, touto phronōmen; kai ei ti heterōs phroneite, kai touto ho theos hymin apokalypsei)—Teleioi ("perfect, mature") seems paradoxical after v. 12 ("not already perfect"). Resolution: teleioi here means spiritually mature, not sinlessly perfect. Mature believers recognize they haven't arrived (v. 12) and press forward (vv. 13-14). Touto phronōmen ("let us think this")—adopt this mindset. Ei ti heterōs phroneite ("if you think differently")—Paul allows for disagreement but trusts ho theos...apokalypsei ("God will reveal")—divine illumination corrects error. This balances strong conviction with gracious patience toward those at different maturity stages.
Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing.
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Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing (πλὴν εἰς ὃ ἐφθάσαμεν, τῷ αὐτῷ στοιχεῖν, plēn eis ho ephthasa men, tō autō stoichein)—Plēn ("nevertheless, in any case") introduces qualification. Eis ho ephthāsamen ("to which we have attained")—whatever maturity level reached. Tō autō stoichein ("walk by the same rule")—stoicheō ("to be in line, march in formation, follow") suggests military order or measured pace. Tō autō ("the same") could mean same rule/standard (gospel) or same manner (pursuing Christ). Paul calls for consistency: live according to truth already understood, don't regress. While awaiting further revelation (v. 15b), walk faithfully in present light.
Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
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Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample (Συμμιμηταί μου γίνεσθε, ἀδελφοί, καὶ σκοπεῖτε τοὺς οὕτως περιπατοῦντας καθὼς ἔχετε τύπον ἡμᾶς, Symmimētai mou ginesthe, adelphoi, kai skopeite tous houtōs peripatountas kathōs echete typon hēmas)—Symmimētai mou ginesthe ("become fellow-imitators with me")—symmimētai (compound: syn, "together" + mimētēs, "imitator") calls for corporate imitation. Skopeite ("observe, mark") means careful attention. Tous houtōs peripatountas ("those who walk thus")—identify faithful examples. Typon hēmas ("us as pattern/example")—typos ("type, pattern, model") is blueprint to follow. Paul boldly offers himself as model (1 Cor 4:16, 11:1; 1 Thess 1:6). This isn't arrogance but pastoral responsibility—he embodies Christ-pursuit (vv. 12-14) visibly.
(For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:
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For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ (πολλοὶ γὰρ περιπατοῦσιν οὓς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ, polloi gar peripatousin hous pollakis elegon hymin, nyn de kai klaiōn legō, tous echthrous tou staurou tou Christou)—Polloi ("many")—numerous false teachers. Pollakis elegon ("I told often")—repeated warnings. Klaiōn legō ("weeping I tell")—Paul's tears show pastoral grief, not mere polemic. Echthrous tou staurou ("enemies of the cross")—they oppose cross-theology. Who are they? Possibly Judaizers (who add works to cross, nullifying its sufficiency, Gal 5:11) or antinomian libertines (who abuse grace, 2 Pet 2:19). Context (vv. 2-3, 19) suggests former. Paul's tears reveal heart: false teaching damns souls, warranting sorrow, not just anger.
Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things.)
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Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things (ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες, hōn to telos apōleia, hōn ho theos hē koilia kai hē doxa en tē aischynē autōn, hoi ta epigeia phronountes)—Four characteristics of cross-enemies: (1) Telos apōleia ("end is destruction")—eternal judgment awaits. (2) Ho theos hē koilia ("god is belly")—appetite rules them (whether food, sensuality, or comfort). (3) Doxa en tē aischynē ("glory in shame")—they boast in shameful things (possibly circumcision, v. 2). (4) Ta epigeia phronountes ("minding earthly things")—phroneō ("set mind on") earthly versus heavenly. This likely describes legalists whose religion is external, earthly, ritualistic—not Spirit-born transformation.
For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: conversation: or, we live or conduct ourselves as citizens of heaven, or, for obtaining heaven
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For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ (ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, hēmōn gar to politeuma en ouranois hyparchei, ex hou kai sōtēra apekdechometha kyrion Iēsoun Christon)—To politeuma ("citizenship, commonwealth")—believers are citizens of heaven, not earth. This is potent in Roman colony Philippi, where citizenship was prized. En ouranois hyparchei ("exists in heaven")—present reality, not future hope. Ex hou...apekdechometha ("from which we eagerly await")—apekdechomai ("wait eagerly, expect") combines anticipation and patience. Sōtēra...kyrion Iēsoun Christon ("Savior, the Lord Jesus Christ")—titles claiming deity and salvation, countering emperor-worship (Caesar was called sōtēr kai kyrios, "savior and lord").
Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
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Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself (ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὐτῷ τὰ πάντα, hos metaschēmatisei to sōma tēs tapeinōseōs hēmōn symmorphon tō sōmati tēs doxēs autou kata tēn energeian tou dynasthai auton kai hypotaxai autō ta panta)—Metaschēmatisei ("will transform")—radical change, not mere improvement. To sōma tēs tapeinōseōs ("body of humiliation")—present lowly, mortal bodies. Symmorphon tō sōmati tēs doxēs ("conformed to the body of glory")—future glorified bodies matching Christ's resurrection body. Kata tēn energeian ("according to the power")—divine enabling. Hypotaxai autō ta panta ("subdue all things to Himself")—cosmic lordship. The same power subduing all creation transforms believers' bodies. This concludes ch. 3: righteousness by faith (vv. 9-11), Christ-pursuit (vv. 12-16), heavenly citizenship (v. 20), bodily glorification (v. 21). Gospel encompasses justification, sanctification, glorification.