Philippians 3:20

20. For] The A.V., by marking Php_3:18-19 as a parenthesis, connects this “for” with Php_3:17. But there is no need for this. A suppressed link of thought is easily seen and expressed between Php_3:19-20; somewhat thus: “such principles and practices are wholly alien to ours; for &c.” In a grave oral address or dialogue such links have often to be supplied, and the Apostle’s written style is a very near approach to the oral.

A reading “But,” or “Now,” has much support in early quotations, but none in MSS. See Lightfoot here.

our] He refers to the “ensamples” mentioned Php_3:17, as distinguished from their opponents. Or perhaps we should say, from their false friends. For very possibly these antinomians claimed to be the true disciples of Pauline truth, the true exponents of free grace as against legalism.

conversation] R.V. “citizenship”; margin, “commonwealth.” The A.V. is the rendering also of all our older versions, except Wyclif’s, which has “lyuyng.” It represents the conversatio of the Latin versions, a word which means not “mutual speech” but “the intercourse of life” (see on Php_1:27); and the meaning is thus, in effect, that “we live on earth as those whose home is in heaven.”—The same English is found (in A.V.) Psa_50:23; 2Co_1:12; Gal_1:13; Eph_2:3; Eph_4:22; above Php_1:27 (where see note); &c. But the Greek in all these places is quite different from the Greek here, where the word is polîteuma. (connected with polis, city, polîtês, citizen), a word which occurs nowhere else in N.T., nor in LXX., nor in the Apocrypha. In classical Greek it denotes (a) a “measure,” or “policy,” of state; (b) the governing body of a state, its “government”; (c) the constitution of a state, including the rights of its citizens. On the whole, this last meaning best suits the present context, or at least approaches it most nearly. What the Apostle means is that Christians are citizens of the heavenly City, enrolled on its register, free of its privileges, and, on the other hand, “obliged by the nobility” of such a position to live, whether in the City or not as yet, as those who belong to it and represent it. “Our citizenship, our civic status, is in heaven,” fairly gives this thought. In the anonymous Epistle to Diognetus, a Christian writing of cent. 2 (printed with the works of St Justin), a sentence occurs (c. 5) which well illustrates this passage, and perhaps refers to it, and is in itself nobly true: “Christians, as dwellers, are on earth, as citizens, in heaven.”—The verb cognate to the noun here is used there; see, on the verb, note on Php_1:27 above.

is] More strictly and fully, subsists. See second note on Php_2:6 above, where the same word occurs. The thought is that the “citizenship” is at any moment an antecedent and abiding fact, on which the citizen may fall back.

in heaven] Lit., in (the) heavens; as often in N.T. On this plural see note on Eph_2:10, in this Series.—Cp. Gal_4:26; Heb_12:22; Rev_3:12 (where see Abp Trench’s full note, Epistles to the Seven Churches, pp. 183–187), xxi., xxii., for the revealed conception of the heavenly City, the Ourãnopolis, as it is finely called by St Clement of Alexandria (cent. 2), and Eusebius of Cæsarea (cent. 4); and other Greek Fathers use the word ouranopolîtês of the Christian.—The great treatise of St Augustine (cent. 4–5), On the City (Civilas) of God, contains a wealth of illustration of the idea of this verse. To Augustine, writing amidst the wreck of Old Rome (about a.d. 420), the Christian appears as citizen of a State which is the antithesis not of human order, which is of God, and which is promoted by the true citizens of heaven, but of “the world,” which is at enmity with Him. This State, or City, is now existing and operating, through its members, but not to be consummated and fully revealed till the eternity of glory shall come in (see Smith’s Dict. of Christian Biography, 1., p. 221). The thought of the Holy City was dear to St Augustine. The noble medieval lines,

Me receptet Syon illa,

Urbs beata, urbs tranquilla,

(quoted at the close of Longfellow’s Golden Legend), are taken almost verbally from Augustine, de Spiritu et Animâ, c. lx. See Trench, Sacred Latin Poetry, p. 332 (and cp. pp. 312–320).

from whence] Lit., “out of which (place).” The pronoun is singular, and so cannot refer directly to the plural noun, “the heavens.” The construction must be either (a) a merely adverbial one, an equivalent for the adverb “whence”; or (b) the pronoun must refer back to the noun politeuma (on which see above). In the latter case, we must suppose that the idea of citizenship suggests, and passes into, that of city, the local home of the citizens, and the word denoting citizenship is treated as if it denoted city[24]. The solution (a) is no doubt simpler, but clear evidence for the usage (where ideas of place are in view), is not apparent, though the fact is asserted (e.g. by Winer, Grammar of N. T. Greek, Moulton’s Ed., p. 177). Happily the grammatical problem leaves the essential meaning of the clause quite clear.

[24] We might thus perhaps render, or explain, politeuma by “seat of citizenship.”

we look for] Better, with R.V., we wait for. The form of the verb implies a waiting full of attention, perseverance, and desire. The verb occurs elsewhere, Rom_8:19; Rom_8:23; Rom_8:25; 1Co_1:7; Gal_5:5; Heb_9:28; 1Pe_3:20. Of these passages all but Gal.(?) and 1 Pet. refer to the longed for Return of the Lord, the blessed goal of the believer’s hope. Cp. Luk_12:35-38; Act_1:11; Act_3:20-21; Rom_8:18; Rom_8:23-25; Rom_13:11-12; 1Co_11:26; 1Co_15:23, &c.; Col_3:4; 1Th_1:10; 1Th_2:19; 1Th_3:13; 1Th_4:14 to 1Th_5:10; 1Th_5:23; 2Th_1:7-10; 1Ti_6:14; 2Ti_2:11-12; 2Ti_4:8; Tit_2:13; Heb_10:25; Heb_10:37; Jas_5:7-8; 1Pe_1:7; 1Pe_1:13; 1Pe_4:13; 1Pe_5:4; 2Pe_3:4; 2Pe_3:9; 2Pe_3:13; 1Jn_2:28; 1Jn_3:2-3; Rev_2:25; Rev_22:20.

the Saviour &c.] There is no article in the Greek; and therefore render, perhaps, as our Saviour, the Lord &c. The A.V. is by no means untenable grammatically, but the word “Saviour” is so placed as to suggest not only emphasis but predicative force. And the deep connexion in the N.T. between the Lord’s Return and the full and final “salvation” of the believer’s being (cp. esp. Rom_13:11) gives a natural fitness to this use of the holy Title here.

“The Lord Jesus Christ”:—this full designation of the Blessed Person suits the tone of solemn hope and joy in the passage.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Who shall change our vile body,.... Which is defiled with sin, attended with frailty, and is mortal; and being dead, is sown and laid in the grave in corruption, weakness, and dishonour: in the Greek text it is, "the body of our humility"; sin has subjected the body to weakness, mortality, and death; and death brings it into a very low estate indeed, which is very humbling and mortifying to the pride and vanity man: now this vile body, in the resurrection morn, shall be stripped of all its vileness, baseness, and meanness; and be changed, not as to its substance, nor as to its form and figure, which shall always remain same, as did the substance and form of our Lord's body after his resurrection; but as to its qualities, it shall be changed from corruption to incorruption, Co1 15:42, from mortality to immortality, from weakness to power, from dishonour to glory, and be free from all sin: so the Jews say (b), that "the evil imagination, or corruption of nature, goes along with man in the hour of death, but does not return with him when the dead arise:

and this change will be made by the Saviour, the Lord Jesus Christ, when he shall descend from heaven; who as he is the pledge, the first fruits, the exemplar, and meritorious cause, so he will be the efficient cause of the resurrection of the saints; who will be raised and changed by him, by his power, and by virtue of union to him:

that it might be fashioned like unto his glorious body; or "the body of his glory", as it is now in heaven, and of which his transfiguration on the mount was an emblem and pledge; for glory, power, incorruption, and immortality, the bodies of the saints in the resurrection shall be like to Christ's, though not equal to it, and shall shine like the sun in the kingdom of their Father. The Jews (c) have a notion, that "the holy blessed God will beautify the bodies of the righteous in future time, like the beauty of the first Adam:

but their beauty and glory will be greater than that, it will be like the glory of the second Adam, the Lord from heaven, whose image they shall then bear: and whereas this requires almighty power, of which Christ is possessed, it will be done

according to the working, the energy of his power and might; or as the Syriac version renders it, "according to his great power"; which was put forth in raising himself from the dead, and whereby he was declared to be the Son of God: and

whereby he is able even to subdue all things unto himself; not only sin, Satan, and the world, but death and the grave; and so consequently able to raise the dead bodies of his saints, and to change the qualities of them, and make them like unto his own: and now who would but follow such persons, who are citizens of heaven, have their conversation there, look for Christ the Saviour from thence, Phi 3:20, who when he comes will raise the dead in Christ first, put such a glory on their bodies as is on his own, Th1 4:16, and take them to himself, that where he is they may be also? see , Heb 6:12.

(b) Midrash Tillim apud Galatin. de Arcan. Cathol. ver. l. 12. c. 2. (c) Midrash Hanneelam in Zohar in Gen. fol. 69. 1.

Next: Philippians Chapter 4

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Php_3:20-21

For our conversation is in heaven--Observe

I.

Heaven is described as a polity.

II. Every believer has an interest in it.

III. This interest influences his conduct.

1. He confesses himself a stranger on earth.

2. Denies himself.

3. Sets his affections on things above.

IV. The great obstacle to his complete happiness is his humiliated body.

V. He anticipates its glorification.

VI. Christ will effect it at His coming.

VII. Therefore we look for Him. (J. Lyth, D. D.)

The Christians country

1. Conversation has much the same meaning as the political word constitution. Citizenship is a good rendering if to the ordinary meaning of political standing and privilege be added the mode of a nations government, the character of its laws, the tone and habits of its citizens.

2. The word rendered is denotes that our constitution endures and rules.

3. States have their heads; ours is the Lord Jesus Christ.

4. There are here two practical motives by which St. Paul urges the Philippians to walk so that they have true Christian teachers for an ensample.

I. The energy of loyalty.

1. Loyalty is reverence for, not mere submission to law. A man may be obedient for fear of punishment. A loyal man will not think much of a penalty to be escaped. The privilege of his citizenship was the protection of every Roman. By pleading this Paul escaped the lash. But that would be a poor loyalty which only pleaded privilege without the homage of submission. The loyal Roman would behave himself as a freeman. Regard for others would be instilled into him by reverence for the law which protected all. They are not loyal Englishmen who by their vices have brought shame on the English name in foreign lands. Attachment to ones country will lead a man to live worthy of it.

2. You see how loyalty to heaven affected Paul. It was a pain to him that there were Christians unmindful of their heavenly character, dishonouring themselves and casting contempt on their citizenship. The honour of the heavenly citizen is the strong motive by which he appeals to his disciples. Loyalty to a higher order is an energy to resist temptation. True patriotic pride is an impulse to sons to prove worthy of their sires; a name is theirs which they must not dishonour. The higher law of the household constrains many to purity of thought and manly struggle. The thought of home, wife, children, parents, deprives temptation of all its force. Loyalty to the sanctities of household piety is the energy of a pure and reverent life. In this way Paul appeals to the Philippians when he says we are citizens of heaven. He is putting them on their honour, while around them are many who have fallen from their profession.

3. Reflect on the obligations of your heavenly home. How pure, lowly, gentle, etc., you expect to be when there. But to all this we are actually called now. Many a man reflecting on his end hopes for a previous time of amendment. In this he shows his recognition of the heavenly character. And we are now citizens of heaven, and its life must be our life on earth.

II. The inspiration of hope.

1. Note the sudden change in Pauls writing. Having introduced the fact of the heavenly citizenship, as an admonition he turns to dwell on the hope it inspires. The Philippians had seen Pauls degradation change into triumph on the mention of the words, I am a Roman citizen. Then the imperial law of Rome had been his protection; now he was enduring wrong at the hands of the emperor himself. The contrast between human statecraft and heavenly rule comes up sharp before him, and in a burst of triumph he utters his expectation of his Kings appearance.

2. Paul knew what was the bondage of the body. How often had the zeal of his spirit worn out the feeble flesh. It is deeply pathetic to think of this man of inspired will, dauntless courage, and deathless energy, suffering humiliation because of the tried and suffering frame. But the body was not vile. He is finding no fault with it. It is answering the purpose of humiliation for which it was designed. His master was keeping him down in feeble flesh that any spiritual pride in him might be checked. Think of it, you of hasty spirit; this man, noblest of all who have borne Christs image, submitted meekly to this restriction.

3. But it was in hope of a blessed transformation. Wisely ordered is the body of humiliation, lest the terrible sin of spiritual arrogance should be ours. But wise and kind as is the discipline, we long for it to be over. Our body is, indeed, a body of humiliation; we must have it changed ere we can be free. But we shall be free. Guard we the Spirit, and He by the energy with which He is able to subdue all things to Himself will change the body, etc. (A. Mackennal, D. D.)

The citizenship and the hope

I. The citizenship. The meaning of the apostle is expressed more fully in Eph_2:19; Heb_12:22; Gal_4:26. Believers are already numbered among the citizens of the eternal city.

1. They are introduced among the denizens of glory by regeneration.

2. They live according to the laws of their Divine sovereign.

3. They enjoy the immunities of the celestial citizenship--freedom from the guilt and power of sin, peace which passeth all understanding, complete safety.

4. They are engaged in the employments of the city of God; for they delight to do His will.

5. These considerations should have a practical influence on our heart and conduct. If citizens of heaven, we ought not to degrade ourselves by the slavery of earth.

II. The hope.

1. The coming of Christ. The original expresses earnest expectation and intense desire. Paul was intent upon and delighted with the animating prospect.

(1) The foundation of the hope was the sure Word of God. For Jesus had repeatedly declared that He would come again (Mat_24:30; Mar_13:26), and the angels at the ascension (Act_1:11).

(2) At His second advent Jesus will accomplish all the predictions which relate to His kingdom and glory (Dan_7:13-14).

2. The resurrection of the saints.

(1) The bodies of the faithful will be transformed into the likeness of the glorious body of Christ (Rom_6:1-23; 1Co_15:1-58). Christs glorious body is--

(a) Immortal. Christ being raised from the dead dieth no more. Neither can they who are counted worthy to attain that world and the resurrection from the dead die any more. Upon such the second death hath no power.

(b) Incorruptible; and so the bodies of Gods people will be free from all deformity and sin. Sown in corruption they shall be raised in incorruption.

(c) Identical. As Christ was known after His resurrection, so every believer will be known to those with whom he conversed here.

(d) Spiritual. Christ stood before His disciples when the doors were shut. And though we know little of the change which will pass upon us, we may safely believe that the body will be refined from all that now causes it to hang as a clog upon the aspirations and operations of the immaterial spirit. The senses will be wonderfully improved, so that we shall see God, hear the harmonies of the celestial choir, taste the rivers of pleasures, and speak the language of heaven.

(2) Wondrous is this blessed hope; but let it not be thought incredible. As if to silence every objection, the text tells us that the transformation will be effected by the almighty power of God. (C. Neat.)

Christian citizenship

I. The heavenly citizenship of Christians.

1. Their city heaven. The allusion here is to the love of a Jew, Greek, or Roman, for his metropolis. The apostle represents true Christians as composing a commonwealth whose city is not earthly, but the heavenly Jerusalem: the metropolis of the great empire of the universe where God dwells, where angels do His pleasure, where the spirits of good men are gathered, and to which all true Christians are continually ascending.

2. Their enrollment. Formerly they were aliens, but they were invested with the citizenship by pardon. Upon the penitent acceptance of reconciliation through Christ their name is inscribed in the book of life.

3. Their privileges.

(1) Freedom. That had an importance when the apostle wrote which it has not now. It is of little consequence to be free of any cry, however distinguished, when the great body of the people are free. But in Rome the great body of the people were slaves. Every man who is not liberated by the grace of Christ is under the power of the god of this world. We have no proof of our citizenship unless we have been enabled by Divine power to break off our sins.

(2) Admission to honourable employment and office. There is a diversity of offices, but every Christian is an official character and bears the honourable relation of priest in Gods temple. The city is a holy city, a temple itself.

(3) Fellowship with the whole body.

(a) Saints on earth. Every Christian receives the benefit of the prayers of the millions of Christians who reside on earth.

(b) Angels, who are ministering spirits.

(c) God.

(4) Right to common property.

(a) The blessings of providence.

(b) The benedictions and hopes of grace.

(c) Heirship with the humanity of Jesus Christ.

(d) Inheritance in God.

II. The conduct manifested by Christians and corresponding with their privilege.

1. This must be the conversation of the whole community. All collective bodies acquire a genius, a common character. The Greeks were remarkable for refinement, the Romans for a lofty ambition, the citizens of heaven for holiness. The nations of them that are saved walk in the heavenly city clad in white as an emblem of purity, bearing palms as a symbol of victory. Unless our genius, our whole character, be holy, we do not carry about with us the mark of our city. If you are living under the influence of unsanctified passions, your claim of citizenship is unfounded.

2. We boast of the institutions of our city--God forbid that I should glory, etc. Wherever there is a spirit of shame there is treachery, and wherever there is treachery Christ disowns us.

3. Courage. When the rulers saw the boldness of Peter and John, they took know ledge of them that they had been with Him who never knew how to fear man. This courage arises from the fact that every Christian is under the protection of his Lord. Wherever a Roman went his shield was the magistrate of Rome; wherever an Englishman goes he feels himself under the protection of his country.

4. Our citizenship will be seen in our spirit. We shall feel for the common cause, endeavour to spread the cause of Christ, and rejoice in seeing the heavenly city continually crowded with new inhabitants.

5. He who converses as a citizen of heaven has his affections there, and does not mind earthly things. How natural when at a distance from our native land or home to turn our thoughts towards it. What shall we say of citizens of heaven who never think of it, or to whom the thought is dull?

6. This heavenly state of mind can only be preserved by looking for the Saviour the Lord from heaven. (R. Watson.)

Heavenly Citizenship

By a city or state we understand a multitude or society of people, united in one body, governed by the same laws, enjoying the same rights, subject to the same prince, and having among them the same form of policy. From whence it is evident that the Christian Church is a state, since all these conditions belong to it. But this holy republic differs entirely from the kingdoms of the world in many respects, but more especially in this (which includes all the others,) that it is in heaven, whereas all others are on the earth (Dan_2:44). And therefore this state is called the kingdom of heaven, the city of God, Jerusalem that is above, and the new Jerusalem. And herein it differs not only from the kingdoms of this world, but from the state of Adam in Paradise and the Jews under the theocracy. This Divine city is really in heaven because--

I. Jesus its Prince and Builder is heavenly (1Co_15:47). Not formed of earth and dust like Adam, the head of the first republic; nor by virtue of flesh and blood like Moses, the founder of the Jewish polity; but formed of celestial mould and animated by the Holy Spirit. As His origin was heaven, so also is His abode there; there is His court, and the seat of His empire, whether you consider His Divine or human nature. For although as God He is everywhere, filling all space with His essence, yet Scripture particularly insists upon His presence in the heavens, because there is no place in the universe where that presence is so gloriously manifested, to the utter exclusion of sin, death, and sorrow. The palaces of princes, how magnificent soever they may be, are all here below; and even the Paradise destined for the habitation of man, though delightful was yet terrestrial.

II. As our King is in the heavens, so from thence is the root of our extraction. True believers are not sprung from the dust as Adam, nor from the loins of Jacob as Israelites, but from the Eternal Spirit after the pattern of Christ (Joh_3:3-5). For the Holy Spirit, rendering the Word of Life, which is the seed of our regeneration, fertile within us, forms us into new creatures, fit to enter into the heavenly state.

III. This heaven is our home and rest. We live on earth in the character of pilgrims and strangers till the work of our trial be completed. There already dwelt the first fruits of our society, and there will the remainder of the happy citizens assemble. Heaven is the eternal city to which we aspire.

IV. In heaven are also to be found the armies of our state; not weak soldiers armed with wood, or even iron, whose fidelity may be corrupted by the artifice of the enemy, whose strength may be weakened by a thousand casualties, and whose life may be taken by the sword; but immortal warriors, millions of angels clothed with wisdom and strength incorruptible. They watch over us night and day, and are sent here and there upon errands of mercy to us by our gracious Prince.

V. In this same place are our dignities and honours preserved; the thrones on which we shall hereafter sit; the cities of which our Master will give us the dominion in reward of our faithfulness; the incorruptible crowns with which He will ornament our foreheads; the kingdoms and priesthoods with which He will invest us. (J. Daille.)

Our conversation in heaven

I. A heavenly mindedness is necessary for that.

1. A heavenly mindedness must accompany a conversation in heaven; i.e., our heart is in heaven, our mind is directed thence.

2. As is the mind, so is the conduct. Worldly mindedness is enmity against Christ and His Cross--the friendship of the world is enmity against God.

3. As is the conduct, so shall be the end. Contrast of the earthly and heavenly minded (verses 19, 20).

II. There must be a change of heart in us.

1. We must be translated into the kingdom of heaven. By nature we are not heavenly minded; selfishness, sin, has made us earthly minded, estranged our heart from God.

2. This change can be wrought only by faith in Christ. (J. Neiling.)

The Christians relation to the heavenly world

I. What that relation is. Citizenship.

1. It is founded on the provisions of the evangelical economy. The object of that economy is the expression of Gods love for man--the Father seeking His child. The relation of a believer to God is that of a child to a father. Hence in the gospel our privileges and prospects are all because we are sons; if children, then heirs (1Jn_3:1-2).

2. This relation is maintained by a corresponding spirit. Not only is thy name written in heaven, but the name of God is written in thy heart and life. The relation is not hereditary, but moral. It is

(1) a spirit of abstraction from this world, not ascetic indeed, but that spirit which walks in the world, and displays its spirit and example to the world. They who would live for men must live with men. The Christian is here as a foreigner, but he cannot travel to his Fathers house without being a blessing.

(2) A spirit of devotion to that state of society to which he belongs, viz., heaven.

(3) A spirit of solicitude for preparation to depart when called upon--Locking for the Saviour.

II. The blissful prospect of the Christian in consequence of this relation. We have here--

1. A just representation of man at his best estate. He possesses a body of humiliation. The body is not abstractedly vile, and therefore we should not say that it is vile because it is dust, frail, etc. Nothing is vile that God has made; but the body reminds us of our humble state, and bears a brand it will never lose till the morning of the resurrection.

2. But it shall be fashioned like unto Christs glorious body, the result of which will be the qualification of the transformed saints for heaven.

III. The foundation on which our confidence is reposed the Saviour.

1. His promised appearance.

2. His omnipotent energy. (T. Lessey.)

The attractions of heaven

I. Our citizenship is there.

1. We are born from;

2. Registered in;

3. Made meet for;

4. Admitted to the fellowship of heaven.

II. Our Lord is there.

1. We look for His coming.

2. According to promise.

3. To complete our salvation.

III. Our consummated happiness is there.

1. The body will be changed and glorified.

2. The purpose of grace fulfilled. (J. Lyth, D. D.)

The characteristics of the true Christian

1. The present is not the principal state of man, and should never be viewed separate from another to which it bears the same relation as infancy to manhood, seed time to harvest.

2. This consideration teaches us the true importance of the present period. The grand question is, Where are we to reside forever?

3. Some never afford this subject a moments thought, others remain in a state of uncertainty. But Christians, conscious of the reality of their religion and the blindness of their condition, say, Our conversation is in heaven.

I. The Christians state.

1. The original sometimes signifies a certain alliance, and means citizenship; and sometimes a peculiar behaviour. The one infers and explains the other. The believer stands in connection with another world--a better country, even an heavenly; he is a citizen of no mean city--one whose builder and maker is God. How did a man boast in being a citizen of Rome! Think, then, what a privilege it is to belong to a state which Eye hath not seen, etc. Hence our Lord teaches His disciples to prefer their being registered there to the power and fame of working miracles.

2. As the Christian is allied to such a country, a suitable mode of living becomes him. A citizen of Rome could live in the most distant provinces. A citizen of heaven resides on earth, but he is a stranger and a foreigner. Though in the world he is not of it. And though certain purposes detain him here, his principles, habits, speech, show that he belongs to a peculiar people. He acts under an impression of heaven, and with reference to it. His chief care is to gain it.

II. His expectation.

1. This reminds us of the present abode of the Redeemer. Hence we need not wonder that Christians should have their conversation there. Where their treasure is there is their heart. The removal of a dear friend will frequently Tender a place indifferent to us, and we change our neighbourhood to be near him. So rising with Christ we seek those things which are above, where He sitteth.

2. Though our Redeemer is now in heaven He will come thence. He does not forget His friends. He communicates with them, and supplies them, and has promised to come again and receive them to Himself. And how wonderful the difference between His former and His future coming. Then He was seen of few, now every eye shall see Him. Then the world knew Him not; now we shall see Him as He is. Then He was despised and rejected of men; now He shall come in the clouds of heaven, with all the holy angels. Then He was born in a stable and nailed to a cross; now He shall sit on the throne of His glory.

3. The state of the Christians mind with regard to this appearance. He looks for Him.

(1) He believes His coming; and this distinguishes him from infidels.

(2) He pays attention to His coming; and thus he is distinguished from nominal Christians. We prepare for the reception of a friend, much more for a king; but the Personage expected is the King of kings. And the Christian waits with his loins girded and his lamps burning, and, denying ungodliness and worldly lusts, lives soberly … looking for that blessed hope and the glorious appearing.

4. The character under which the Christian waits for Him--The Saviour. This was the name given Him at His birth, because He should save His people from their sins. This work He is coming to finish.

III. His destiny.

1. The subject changed. Much of the wisdom and power of God are displayed in the formation of the human frame, and therefore it cannot wholly be a vile body. But when we view it as degraded by the Fall, as prostituted to the purposes of sin; when we think of its low and sordid appetites and infirmities, its diseases, its dissolution, we acknowledge the propriety of calling it a body of humiliation. But this body is not to be annihilated, only changed.

2. The model to which it will be conformed--His glorious body. The comparison does not regard His body in the days of His flesh; but to the post-resurrection glorified body when it was free from everything animal and humiliating. A glimpse of His glory was given at the Transfiguration, to Saul, and to John. A conformity to this glory is not too great a privilege for our hope. As sure as we now resemble our Saviour in disposition shall we be like Him in person; and the same mind will be followed with the same body.

3. The omnipotent agency by which the work is to be accomplished. Such a renovation is nothing else than the most stupendous of miracles, and therefore it demands more than kindness to effect it. The reanimation and organization of millions of dead bodies will not exhaust Him who is able to subdue all things unto Himself.

Learn--

1. To be thankful for the discoveries of revelation. The wisest philosophers were worse off than the most illiterate of Christians.

2. The importance the Scripture attaches to the doctrine of the resurrection. The intermediate state is imperfect. Man was embodied in his original, and will be in his ultimate condition.

3. Let this thought be combined with the thought of death.

(1) Remember it in view of your own dissolution, and, as you look toward the grave, take courage and drink in the revelation--I am the Resurrection and the Life.

(2) Remember it when you lose your pious friends. You have not parted from them forever.

4. Are you the children of the resurrection? For though the resurrection as an event is universal, as a privilege it is limited. Can that be a deliverance which raises a man from a bad state and consigns him to a worse? (W. Jay.)

The heavenly citizenship

I. Our citizenship.

1. Its nature.

2. Its immunities.

3. Its responsibilities.

II. Our privilege.

1. Citizens of no mean city.

2. The foundation of outright.

3. Its advantages.

III. Our duty.

1. To cultivate heavenly dispositions, affections, habits.

2. To glory in our privileges and prospects.

3. To labour for the enlargement of heaven.

IV. Our hope--the coming of Christ.

1. From whence? Heaven.

2. How?

(1) Personally.

(2) Gloriously.

3. What for?

(1) To destroy His foes.

(2) To save His people and introduce them to heaven.

4. Its certainty established by

(1) His own promise.

(2) The general testimony of revelation.

(3) The purpose of God.

5. Its anticipation.

(1) A duty.

(2) Supposes faith, fitness, desire, research, active preparation. (J. Lyth, D. D.)

The perfect life

Paul is rebuking the world life of his time. He tells the Philippians of the call to the higher life. As the mind of Christ is different from that of the world so is His rule. It is described as a scheme of life introducing to the perfect condition of heaven, and forming part of it. The perfect Christian looks steadfastly up into heaven as containing Christ, and representing the law, ideal, and aim of his conduct.

I. Its origin.

1. A spirit and outlook so ethereal must have a correspondingly lofty cause, h desire that reaches to heaven must have heaven for its source and attraction.

2. The spirit of man can, and has, become a partaker of the heavenly sphere while dwelling among earthly conditions.

3. What is it that links us with that sphere? Christ. His life imparted to us has created this other worldliness of thought, feeling, purpose. He is to us the embodiment of heaven, the centre of its interest and life.

4. The manner of His continuous influence is expressed in the term Saviour. It is a rescue of our spiritual nature from inertness and fatal debility, and through that it works upon the whole man towards the attainment of a far-reaching destiny.

II. Its method of development.

1. The circumstances in which our spiritual life is to be perfected are not completely realized in the present.

2. But our higher life has to commence amid earthly conditions. The defects and sins of our fellows have to be confronted, and our own failings and depravities have to be brought under.

3. In nature the rule is that the more complex and highly organized a living creature is the slower is its development. The young of animals attain the full use of their faculties much sooner than the child. But this life has its seat in the mind, and, considering this, we cannot wonder if it be slow.

4. It must also be uncertain. Frequent lapses, seasons of depression, periods of apparent standing still. Yet, on the whole, progress. Much of this uncertainty is due to the fact that it is a movement from body to spirit. Not only has it to assimilate truth, it has to contend with error and evil tendencies. The body of humiliation is the graveyard of many a hope, the register of many a sin, the condition of spiritual weakness.

5. A bodily principle will ever cleave to us, but it will be sublimated and made more amenable to the dictates of the Spirit. The perfect life is not realized in pure spirit; the salvation of the body is included. Laggard in the earthly development, it may in other realms be a true helpmeet and enricher of the spirit.

6. Christ in us is the hope and effectual realization of future glory for body and soul.

III. Its culminating glory. The city, with its rights and privileges of citizenship, its order, law, society, and civilization in ancient times, constituted the haven of liberty and the sanctuary of the higher hopes of man. So Paul and John, when they contemplate the future, naturally think of it as an etherealized Rome or Jerusalem. It is a common life. We are to be perfected together. The society and political relationships of the world will have their correspondences on high.

1. Order and government will exist in the noblest forms. Righteousness will be the universal law.

2. Of this life the centre and sustaining power will be the Saviour. (A. F. Muir, M. A.)

Citizenship detected by speech

Our very speech should be such that our citizenship should be detected. We should not be able to live long in a house without men finding out what we are. A friend of mine once went across to America, and landing I think at Boston, he knew nobody, but hearing a man say, when somebody had dropped a cask on the quay, Look out there, or else you will make a Coggeshall job of it, he said, You are an Essex man, I know, for that is a proverb never used anywhere but in Essex: give me your hand; and they were friends at once. So there should be a ring of true metal about our speech and conversation, so that when a brother meets us, he can say, You are a Christian, I know, for none but Christians speak like that, or act like that. Thou also wast with Jesus of Nazareth, for thy speech betrayeth thee. (C. H. Spurgeon.)

Preparing for home

Some years ago a traveller, who had recently returned from Jerusalem, discovered, in conversation with Humboldt, that he was as thoroughly conversant with the streets and houses of Jerusalem as he was himself; whereupon he asked the aged philosopher how long it was since he visited Jerusalem. He replied, I have never been there, but I expected to go sixty years since, and I prepared myself. Should not the heavenly home boas familiar to those who expect to dwell there eternally? (C. H. Spurgeon.)

Citizenship

1. By using this metaphor the apostle appealed to one of the strongest and purest feelings in the breasts of the men of that day. In modern times it is scarcely possible to appreciate the full force of such an appeal. One city will never again exert the influence of Rome, nor kindle a similar enthusiasm. Citizenship will never again be what it was in Rome. As a mother beloved her citizens cared for her, were proud of their connection with her, would spill their blood in her defence. For services endured, to enter Rome in triumph was the highest honour; to be banished for offences against her, the deepest disgrace. All that was worth living and dying for was implied in citizenship. It spoke of privileges to be preserved, traditions to be maintained, glory to be kept untarnished.

2. Such an appeal was appropriately made to the Philippians. Philippi was a military settlement (colonia), and its inhabitants had the privileges of Roman citizens. Here, too, it was that Paul stood on his dignity and right (Act_16:17). Possibly the remembrance of these facts suggested the metaphor, though it would come naturally from the apostle writing from Rome.

I. The metaphor would suggest certain tests by which a citizen of the heavenly city may be distinguished from a mere citizen of the world. A good citizen--

1. Will conform to the laws of his city. Are we obeying the laws of heaven?

2. Will oppose the enemies of his city. Are we fighting against sin, or are we at peace with evil?

3. Will be active and zealous in all that concerns the welfare and advancement of his city. Is the petition, Thy kingdom come an utterance of the lips only, or the acted prayer of our lives?

4. Will subordinate private and personal interests to the interests of his city. Are our lives characterized by self-seeking or self-surrender?

5. Will fear to disgrace the good name and honourable tradition of his city. Do we behave as citizens worthy of the gospel of Christ? (Php_1:27).

II. The metaphor may remind us of the nature of the earthly life. It is a pilgrimage. Man has not reached that perfect home where his full powers can be developed and exercised, and his loftiest expectations realized. The noblest of all ages have felt this. The Republic of Plato is an acknowledgment of it, while the testimony of patriarchs, prophets, apostles, and martyrs is unanimous (Heb_11:13-16, cf. Gen_43:9; 1Co_29:15; Psa_29:12; Psa_119:19; 1Pe_1:17; 1Pe_2:11). Pilgrims may admire the varied beauty, and enjoy the richness and fertility of the lands through which they pass, but their thoughts and deepest affections will be homewards. They will live in a condition of expectancy, which will determine the character of all their relations to the land of their sojourn. So the citizens of heaven, while thanking God for every good and perfect gift, will nevertheless regard all earthly beauty, richness, and joy but as a type of the spiritual things which God has prepared for those who love Him in the perfect city which eye hath not seen, etc. (L. Shackleford.)

Our heavenly citizenship

I. The means of entrance. There are only three ways by which men can become citizens; by all three are we citizens of the heavenly Jerusalem.

1. By purchase. He who was King of that beautiful city gave up His kingdom for a season that He might buy for us an admission to it.

2. By gift. Thus God speaks to those who take hold of My covenant, even unto them will I give in My house … a place and a name. He that overcometh … I will write upon him the name … of the city of my God.

3. By birth. Because birth is better than purchase or gift we are born again that we should have our settlement no longer in a slavish world, but be born free.

II. The time--Now. It would be much if we could say, Our citizenship will be in heaven; but we can affirm that it is so.

III. The rights.

1. Immunities. Doubtless it is because there are so many immunities that heaven is generally described by negatives--no tears, dividings, sighs, temptations, conflicts, labour, sin, death. And if we could receive it all these immunities are now for us. For if Christ has borne our sins, where can there be any condemnation? What labour can there be that is not rest?

2. Privileges.

(1) It is the privilege of every citizen to be represented. Accordingly Christ has gone into the heavens to do and say what we cannot do and say.

(a) He represents us as a substitute, showing in heaven His wounds and sufferings that we may have none.

(b) As a forerunner, that we may ultimately sit where He sits, and joy as He joys.

(2) A citizen is under the laws of His own state and no other. He may appeal up to this. We are under the law of liberty, and are judged by no man.

(3) A citizen may go in and out. Is he not free of his own state? But ours is a holy liberty.

(4) A citizen has a right to go to the presence of the King. We have free access to the throne of grace.

IV. The obligations.

1. Every mans heart ought to be at his own home, and if heaven be your home your heart is there. You may go up and down in the necessary things of this world, and be like the traveller in a foreign country, always gathering something you can take home. There will be nothing worth much to you which has not something of heaven in it.

2. You must be a loyal subject; and if so you will carry the glory of the kingdom to which you belong as a trust, and try to extend its influence. There will be nothing so dear to you as to make that city and its king dear to somebody. (J. Vaughan, M. A.)

Citizenship in heaven

There can be no comparison between a soaring seraph and a crawling worm: there ought to be none between Christians and men of the world, only a contrast. If we were what we profess to be we should be as distinct a people as a white race in Ethiopia. There should be no more difficulty in distinguishing the Christian from the worldly than the sheep from the goat.

I. If our citizenship be in heaven then we are aliens here. We have no continuing city, but desire a better country. Yet, though strangers and foreigners on earth, we share all the inconveniences of the flesh. No exemption is granted us from the common lot of mankind. In times of adversity we suffer, and in prosperous times we share the bounty of the God of providence.

1. A good man will not live a week in a foreign land without seeking to do good. The Good Samaritan sought the good not only of the Samaritans but of the Jews. Since we are here to do good and to communicate we must forget not; we must act as recruiters for the better land.

2. It behoves aliens to keep themselves quiet. What business have foreigners to plot against a country of which they are not citizens. So in the world we must be orderly sojourners, submitting ourselves constantly to those in authority, leading peaceable lives, fearing God, honouring the king, submitting to every ordinance of man for the Lords sake.

3. As aliens we have privileges as well as duties. The prince of this world may make his vassals serve him, but he cannot raise a conscription upon aliens. The child of God claims an immunity from the commands of Satan.

4. As we are free from the conscription of the state we are not eligible to its honours. An Englishman at New York is not eligible for the Presidency. It is of ill omen to hear the world say Well done to the Christian man.

5. As aliens it is not for us to hoard up this worlds treasures. The money of this world is not current in Paradise, and when we reach it, if regret is possible, we shall wish that we had laid up more treasure in our fatherland.

II. Though aliens on earth we are citizens of heaven.

1. We are under heavens government. Christ, its King, reigns in us; its laws are the laws of our consciences; our daily prayer is, Thy will be done on earth as it is in heaven.

2. We share heavens honours. The glory which belongs to beatified saints is ours, for we are already sons of God, wear the robe of Christs righteousness, have angels for our servitors.

3. We have common rights in the property of heaven. Things present or things to come: all are ours.

4. We enjoy the delights of heaven.

5. Our names are written in the roll of heavens free men.

III. Our walk and acts are such as are consistent with our dignity as heavenly citizens. Among the old Romans, when a dastardly act was proposed, it was thought a sufficient refusal to say Romanus sum. Surely it should be a sufficient incentive to every good thing if we can claim to be freemen of the eternal city.

1. In heaven they are holy; so must we be if our citizenship is not a mere pretence.

2. They are happy; so we must rejoice in the Lord always.

3. They are obedient; so we must follow the faintest monitions of the Divine will.

4. They are active; so, day and night, we should be praising and serving God.

5. They are peaceful; so we should find rest in Christ.

IV. We might read our text as though it said Our commerce is in heaven. We are trading on earth, but the bulk of our trade is with heaven.

1. By meditation.

2. By thought.

3. In our hymns. There is a song which the band is forbidden to play to the Swiss soldiery in foreign lands, because it reminds them of the cowbells of their native hills. If the men hear it they are sure to desert. So there are some of our hymns which make us homesick.

4. By hopes and loves. It is right that the patriot should love his country.

5. Just as people in a foreign land are always glad to have letters from their country, I hope we have much communication with our fatherland, both from and to. (C. H. Spurgeon.)

The true Christian

I. The Christian is a pilgrim and a stranger upon earth.

1. This world is not destined to be his home; and in his application of the knowledge of this fact lies the difference between him and other men. Men in general live as if they would live forever. But the very nature of the Christian, his knowledge of his situation, and the prospects he has in view, all conspire to banish from him that delusion.

2. The Christian, being in this situation, is exposed to many hardships. He is far from home, and is deprived of its comforts. He cannot relish the pleasures of the world like the votaries of mammon. He may linger for s moment on his journey in the enjoyment of those pleasures which, being innocent in themselves, he is permitted to enjoy; but neither his own feelings nor his external situation will permit him to continue.

II. The Christian is in the enjoyment of peculiar privileges. Even the boasted privileges of imperial Rome dwindle into nothing in comparison.

1. The inhabitant of any country is under the protection of the government to which he belongs, wherever he is placed. So the Christian is everywhere under the protection of the Almighty. Surely, then, he ought never to be alarmed at the prospect of calamity. Should it come it will work for good.

2. The Christian is indebted to the care and protection of his fellow citizens. He is encompassed by an angelic host who watch his steps and shield him from danger.

3. In becoming a citizen of heaven the Christian is highly honoured. This honour arises out of his own nature and the nature of heaven. In himself man is a degraded being; yet sanctified he becomes the favourite of heaven in the present life, and will be exalted at last to Gods right hand. And what is implied in this exaltation who can tell.

III. The Christian is distinguished by a peculiar mode of conduct.

1. Every true citizen is obviously patriot, no matter whether his country be beautiful or barren, There are few passions so strong as love of country, and none have given birth to nobler actions. The Christian is also a patriot, and in disinterested attachment to his country and readiness to die a martyr in her cause is surpassed by none; and, considering what that country is, no wonder.

2. Every good citizen must observe the laws of his country, and for this the Christian is distinguished. Gods laws are his continual study, are sweeter than honey, their observance is his delight, their transgression his deepest sorrow.

3. Every good citizen must love his fellow citizens, and love to the brethren is a marked characteristic of Christians.

IV. The Christian cherishes an acquaintance and holds communion with heaven.

1. If there be a Christian with whom this is not the case the carnal policy of men will furnish him with an instructive lesson. Men do not emigrate to a land without knowing its nature. The Christian must know something of heaven, and be convinced that its nature is congenial with his own.

2. The employments of the celestial world are in unison with the feelings of its citizens, whether on earth or in heaven. The Christians affections are set not on earth but on things above.

3. Intercourse with heaven is chiefly effected by prayer, and is with the Father and the Son. This intercourse makes the place of it, wherever it may be, the house of God and the gate of heaven.

4. The effects of this communion are most valuable, and felt in adversity. If we have, then, no friend to whom we can unbosom our griefs we are wretched indeed. But the Christian has a Friend whose ear is ever open and whose hand is ever ready.

V. Heaven is the Christians eternal home. (J. Stark.)

Heavenly citizenship

I. Christians are citizens of heaven.

1. By birth. Thus was Paul a Roman citizen. We may well claim for our country the place from which we derived our life.

2. By enrollment. All who are born from above are registered from above. Their names are written in the Lambs book of life. No objection urged against the entry shall be deemed valid.

3. By affinity. As strangers yearn for the home of their birth, so we have instincts and desires which point to a heavenly origin. Thus streams flow towards the ocean, and flames ascend to the sun.

4. Our education is a further evidence. A childs future may be inferred from the instruction which fits him for it. Travellers preparing for a foreign residence learn the language. So Christians are educated for heaven. This is the object of afflictions. Earthly trial is heavenly discipline, and works out for us a far more exceeding and eternal weight of glory.

5. The exercise of our Christian graces indicates where our country is.

(1) Faith is the substance of the heaven hoped for, the evidence of the glory unseen.

(2) Hopes object and realization is heaven.

(3) Charity, while finding scope for exercise here, has for her true home, and her full and everlasting development, the New Jerusalem.

6. Our citizenship is in heaven because our Fathers home is there. Where He dwells we cannot be strangers. Our Father which art in heaven.

7. This, too, is the residence of the King, and therefore the city of His friends and subjects.

8. There our friends are gathering.

9. Heaven is our home, and we are expected there.

II. Heaven being our city, our life should be heavenly. Admiring the beauties with which the Creator has decked the earth; thankfully enjoying the gifts of His providence; humanly feeling for our own and others sorrows; diligently performing our duties, etc., let us bear about us the inspiring assurance that our conversation is in heaven.

1. Let us not, in the pursuit of any earthly object, be so eager as to absorb our thoughts. Let us not be elated by prosperity, nor depressed by adversity.

2. Let us prize our vocation above all our other possessions and privileges. Are men zealous in attaining earthly distinctions? Let us give all diligence to make our calling and election sure. The holy alone are enrolled as citizens of heaven.

3. The honour and interests of our country are committed to us. As an Englishman abroad ought to feel that the honour of his country is compromised by his conduct, and that he must act as a representative of his nation; so let us while strangers and sojourners remember that we are representatives of heaven.

4. As a loyal citizen desires to promote the prosperity of his country so should we try to promote the best interests of the Church. (J. Vaughan, M. A.)

Heavenly Citizenship

The proper country of a real Christian is not that in which he first drew breath, nor that in which God has fixed the bounds of his earthly habitation.

I. He is citizen of a city of which excellent things are spoken.

1. It is beautiful for situation (Psa_48:2). In this respect no other can be compared to it, for it stands not on earth but in heaven.

2. Its foundations are most gloriously laid (Eph_2:20).

3. Its builder is God (Heb_11:10).

4. It will survive every other city, being eternal in the heavens.

5. Its strength is invincible (Isa_26:1).

6. It is distinguished from every other city by its inhabitants (Heb_12:23), who are all holy (Rev_21:27), and all happy (Rev_21:4; Isa_35:10).

7. But the grand distinction is its King (Rev_22:3-5).

II. How may he be distinguished from the citizens of the world?

1. By the dress he wears. This is how we distinguish inhabitants of different countries. We read that the saints are clothed in white robes, having been washed in the blood of the Lamb. But they were washed and first worn here.

2. By his language. Different nations are distinguished by different tongues. The language spoken in Jerusalem above is that of love and holiness (Psa_149:6), but it was learned and first used here (Eph_4:29; Psa_15:3).

3. By his works. The occupation of the saints in light is the continual service of God (Rev_7:15); so is that of the saints below (Rom_12:1).

4. By his constant communications with his city. (A. Roberts, M. A.)

The happiness of a heavenly conversation

To have our conversation in heaven implies--

I. The serious thoughts and considerations of heaven.

1. The happiness of this state.

(1) It is incomparably beyond any happiness in this world.

(a) None of the comforts of this life are pure and unmixed. There is something of vanity and vexation of spirit in all our enjoyments, either in getting, having, or after them. But the happiness of the next world is without alloy (Rev_22:3-5).

(b) The enjoyments of this life are uncertain. When we think we have fastest hold of them they often slip out of our hands. The very greatness of an estate has been the cause of the loss of both it and its owner; but the happiness of heaven is as unchangeable as the fountain from which it springs.

(c) The enjoyments of the world are unsatisfying. Either we, or the things of this world, or both, are so fantastical that we can neither be well with them nor well without them. If we be hungry, we are in pain; if full, uneasy; if poor, we think ourselves miserable; if rich, really so. Nay, so far from affording satisfaction, the sweetest of them is most apt to satiate and cloy us. If they go off quickly they signify nothing, and if they stay long we are sick of them. But the delights of the other world as they will give us full satisfaction, so we shall never be weary of them.

(2) It is very great in itself. Its chief ingredients are--

(a) Perfection of knowledge. What can be more delightful than to have our understanding entertained with a clear sight of the best and most perfect Being, with the knowledge of all His works, and the wise designs of His providence. The Queen of Sheba thought Solomons servants happy in having the opportunity of standing before him to hear his wisdom; but in the other world it shall be a happiness to Solomon himself to stand before God, to admire His wisdom and behold His glory.

(b) The most delightful exercise of love. What greater happiness can be imagined than to converse freely with the most excellent, without anything of folly, disguise, jealousy, or design upon one another? for then there will be none of those vices and passions of covetousness, hatred, envy, ambition, wrath, and peevishness which now spoil the pleasure and disturb the quiet of mankind. All quarrels and contentions will be effectually hindered, not by force, but by love; and all those controversies in religion, which are now hotly agitated, will then be finally determined, not as we endeavour to aid them now, by canons and decrees, but by a perfect knowledge and convincing light.

(c) And when this blessed society is met together, and thus united by love, they shall all join in gratitude to Him who hath so blessed them.

(3) This happiness shall be eternal. If the happiness of heaven were such as the joys of this world, it were fit they should be as short; but being so excellent it would scarce be a happiness if not eternal, if we could see the end of them at never so great a distance.

(4) It is far above anything we can now conceive.

(a) In this imperfect state we are not capable of a full representation. That would let in joys upon us too big for our narrow capacities, too strong for weak mortality (1Co_13:9-11).

(b) But no sooner shall we enter upon the joys of the other world but our minds will he raised to a strength and activity as much above that of the most knowing persons in this world as the thoughts of the wisest philosopher are above those of s child.

2. The means whereby we may come to be partakers of this happiness--holiness (Heb_5:9; Tit_2:11-12; Heb_12:14).

(1) Holiness is not only a condition but a necessary qualification. This is the force of St. Johns reasoning (1Jn_3:1-3). We shall be like Him, for we shall see Him as He is. To see God is to be happy; but unless we be like Him we cannot be happy. The sight and presence of God would be no happiness to the man who is not like God in disposition. From hence he infers every man that hath this hope, etc.

(2) This life is our preparation for the future. It is true that heaven perfects those holy dispositions which are begun here, but it alters no man as to his main state. He that is filthy let him be filthy still. The happiness of heaven consists in such things as a wicked man has no relish for. If a covetous, ambitious, voluptuous man were in heaven lie would be tormented with a continual thirst for which there was no gratification. All the joys of that place are purely spiritual and can only be relished by those who have purified themselves as God is pure.

(3) From all this it appears how necessary it is for us to prepare ourselves for this blessed state by the constant endeavours of holy life. Until this be done we are not meet to be partakers of its felicities.

II. The effect which these considerations should have on our hearts and lives.

1. To convince us of the vanity of this world God has on purpose made it troublesome that there might be no sufficient temptation to reasonable men to take them off from the thoughts of their future happiness; that God and heaven might have no rival here.

2. To make us industrious to be and do good that we may be qualified for future happiness. Men are very industrious to be rich and great: did we value heaven half as much as it deserves we should take infinitely more pains to secure it. And how should the thought that we are hasting towards another world, and that our eternal happiness is at stake quicken our endeavours.

3. To mitigate the afflictions of this life. No matter how rough the way provided it leads to happiness (Rom_8:18). The evils of this life afflict men more or less according as the soul is fortified with considerations proper to support us under them. And when we are safely landed, with what pleasure shall we look back upon those boisterous sins we have escaped.

4. To make us sincere in our professions and actions. Did men firmly believe the reward of another world, their religion would not be only in show and pretence, but in life and reality. For there we shall be rewarded not for what we seemed to be, but for what we really were.

5. To arm us against the fear of death. (Archbp. Tillotson.)

A heavenly mind here

1. Whatever incompatibility there may be between having residence in one world and a conversation in another, Christianity boldly meets it and puts it out of the way. In old English a mans conversation meant not the mere act of his tongue, but his conduct, and so revealed to what kingdom his heart belonged. An American agent or ambassador has a temporary dwelling in Athens. Living on that foreign soil, occupied daily with its affairs, its landscape winning his admiration, and its faces and manners his goodwill, he remembers that his stay is short; he expects to be called back where his treasure is and his heart abides.

2. When our faith commands us to have our conversation in heaven it does not require us to be bad citizens of the world where we now are. We are not bidden to be absent minded. The man may make hearty attachments where he tarries, pay tribute and live cheerfully and helpfully. And yet none the less he desires a better country, a city first in his love and always in his hopes. So Christ teaches that we can be faithful to every present relationship, and yet never forget our celestial patriotism. We can be in the world without minding earthly things.

3. This glory is the original glory of our Christian estate. Till Christ came, the majestic fact that our little human tent is overarched by an infinite heaven of light scarcely anywhere broke through the pagan shadows. Men as a rule looked downward at matter, and their conversation was this worlds wars and lusts. In Asiatic pomp there was not one house of charity; in Alexandrian science not one school of virtue; in Greek beauty no beauty of holiness; in the discipline of Roman armies no heavenly law of righteousness.

4. In the midst of such a society we see Paul saying, Our conversation, etc. The earthly and the heavenly mind, then. The choice between these is what the gospel is pressing on our conscience.

I. What hinders. It is said We must take the world as it is. It is no use flying in the face of an immense majority. Your ideal is lovely and well enough as a seventh-day picture of impossible sanctity. But while we live in an earthly commonwealth, if we expect to get on with it we must keep on pleasant terms with it, and not be over critical as to its principles.

1. If this answer were valid it would settle the whole question on the anti-Christian side. The Church would be an organized failure. Instead of fearless witnessing for Christ and fighting against wrong, we should have a cowardly system of mutual compromises and flatteries.

2. But then even the careless mind has a deeper-toned conviction than this. Most people know that the principal glories of the past have gathered round a few brave and suffering men who have stood out against their times. Inward voices respond in almost every breast to the righteousness of this order of souls.

3. Before they give away their manhood for the sake of getting on with the world, some citizens will inquire to what end the world is getting on.

4. And then, whatever we say or do, the Word of God refuses to be altered, and tells us not only that we can but we must, unless we mean to die eternally, live above the world while we live in it.

5. Besides, falsehood and sensuality were never prevalent enough to incapacitate a man for a clean and godly life, if that soul willed it.

6. Nothing in society or custom takes off the wrong doers sin or its retribution. There lives a God with whom multitudes, usages, etc., are not of the least account. We cannot say at the Divine tribunal, Blame society; I only went with the rest, and was no worse than they. You may presume that offences will come, but woe to that man by whom they come.

II. Christianity means to reach society on a broad scale, but it must reach it through persons gathered one by one into its own heavenly citizenship. It has to do with conviction, affection, faith; and these are properties of individuals before they can be of communities. Christ did not publish a plan of political reform, or a schedule of social science. Meeting his countrymen in little groups, or one by one, He showed them the beauty of the heavenly conversation while they were fishermen or publicans. So began the everlasting empire which soon lifted itself over the palaces of Constantinople and Rome. We all desire ours to be a Christian country; then we must be Christian men.

III. There are those who have not consciously made up their minds to keep Gods commandments out and out, who yet would be shocked at the idea of our social life returning to barbarism; and others nominally Christian who make no pretence to conform their practice to Christs law. But this notion that we are any safer and better for living in a land of professed Christianity whose principles we daily ignore is a delusion whose absurdity is seen as soon as stated. What we need to realize is that every scheme attempting to cure the morals of the people must fall unless it puts the soul into a direct conversation with Him.

IV. In these times the faith is put back not so much by persecution as corruption. We live in days of indulgence and education. Ever since Eves parley it has been the strategy of evil to gain admission without having its character suspected. If the moral sense is obstinate leach it to call evil good. If conscience defies a sword drug it with narcotics. Once radically unsettle a mans mind as to the obligations of duty, and you work a far more comprehensive depravity in him than by only enticing him now and then into single bad actions against which his conscience continues to cry out.

V. So the true confessors of this age are the men and women who exercise their consciences day by day to discern between good and evil; souls that keep so far back within the entrenchments of a heavenly citizenship as to be out of all risk of slipping over into dishonour; men of business who will not take a second look at the tempter for an additional thousand a year; women who choose that good part with Marys friend, rather than wade through ambiguities neck deep to conquests of social ambition; children that would rather be laughed at than disobey.

VI. There are two worlds within us, as well as earth and heaven without us; and one of them is apt to get the mastery. Take as the Divine image of the one, the Saviours sacramental prayer in Joh_17:1-26, or St. Pauls description, at the close of Rom_8:1-39 of the love of God. For the other take any unbelieving sensualists frank testimony: Lord Chesterfields, e.g. I have run the rounds of business and pleasure, and have clone with them all. Shall I tell you that I bear this melancholy situation with resignation? No; I bear it because I must. I think of nothing but killing time, now it has become my enemy, and my resolution is to sleep in the carriage to the end of the journey. Now to say nothing of what happens when the journey ends, and of the waking out of sleep, and of the new question that will rise before a man who has so poorly succeeded in killing time, that time killed him--viz., how to kill eternity--leaving all that, we see the contradiction between the two worlds complete. The warfare between the principles that lie at the roots of them is a deadly warfare, and still it goes on. Take sides then at once with God and heaven. (Bp. Huntington.)

Citizenship and conversation

It is not difficult to see how the citizenship comes to be called conversation. Conversation is being conversant. When we talk together, it is called conversation. Because we are conversant with the subject, therefore it is called conversation. And conversant means going up and down in a thing. That is the literal meaning of the word. And we go up and down, we move about in, and therefore we are conversant with the things, and the people, and the city, to which we belong. So citizenship is called conversation. Our conversation--our familiar habits, our daily life and routine, that with which we have to do,--our conversation, our citizenship, is in heaven. (J. Vaughan, M. A.)

Heavenly citizenship

As the conversation of the Israelites was in the temple of Jerusalem, however distant they might be from it with regard to the body, because to it their thoughts and affections turned; towards that place they lifted their eyes in prayer when absent, and from thence expected the required succour, no captivity, no misfortune obliterating the memory of that holy sanctuary, the source of all their joys: so also the Christian beholds in heaven the true Ark, the Lord Christ, where all the fulness of the Godhead dwells, not in types and figures as in the Mosaic ark, but in truth and reality. In heaven their faith dwells, their hope rests, elevated above all terrestrial things, penetrating within the veil, anchoring upon the Rock of Ages. There dwells the soul in love; and beholding throughout the rest of the universe nothing but vanity and sin, it retires continually into this heavenly palace, where it may worship the Lord in spirit and in truth (Col_2:1-2). (J. Daille.)

The manifestation of the citizenship

We should, in fact, seek while we are here to keep up the manners and customs of the good old fatherland, so that, as in Paris, the Parisian soon says, There goes John Bull, so they should be able to say in this land, There goes a heavenly citizen, one who is with us, and among us, but is not of us. (C. H. Spurgeon.)

The citizenship maintained by communications with the mother country

We send our prayers there as letters to our Father, and we get His letters back in this blessed volume of His word. You go into an Australian settlers hut, and you find a news paper. Where from, sir? A gazette from the south of France, a journal from America? Oh no, it is a newspaper from England, addressed to him in his old mothers handwriting, bearing the postage stamp with the good Queens face in the corner; and he likes it, though it be only a newspaper from some little pottering country town, with no news in it; yet he likes it better, perhaps, than The Times itself, because it talks to him about the village where he lived, and consequently touches a special string in the harp of his soul. So must it be with heaven. This book, the Bible, is the newspaper of heaven, and therefore we must love it. The sermons which are preached are good news from a far country. The hymns we sing are notes by which we tell our Father of our welfare here, and by which He whispers into our soul His continued love to us. All these are and must be pleasant to us, for our commerce is with heaven. I hope, too, we are sending a good deal home. I like to see our young fellows when they go out to live in the bush, recollect their mother at home. They say She had a hard struggle to bring us up when our father died, and she scraped her little together to help us to emigrate. John and Tom mutually agree, the first gold we get at the diggings we will send home to mother. And it goes home. Well, I hope you are sending a great many things home. I hope as we are aliens here, we are not laying up our treasures here, where we may lose it, but packing it off as quickly as we can to our own country. There are many ways of doing it. God has many banks; and they are all safe ones. We have but to serve His Church, or serve the souls which Christ has bought with His blood, or help His poor, clothe His naked, and feed His hungry, and we send our treasures beyond sea in a safe ship, and so we keep up our commerce with the skies. (C. H. Spurgeon.)

The certificate of home

A peasant girl intently watching the bears at Berne, allowed her bag containing various homely treasures to slip from her arm. One of the bears immediately seized it and began in a way that would have been extremely comical, but for the poor girls distress, to pull out the articles, one by one, before tearing them to pieces. The keeper not being within reach, no rescue was possible, and for a few moments the poor peasant wept as if her heart would break. At length a bright thought struck her, and putting her hand into the bosom of her dress she drew from it a paper, and exclaimed with joy, It is my certificate of home; thank God this bear has not got that. Now this Heimath Schein, as it is called in Switzerland and Germany, is necessary as a passport. Without it she could not have left her country, and was liable at any time to be imprisoned as unable to prove herself a member of the canton. The Christian, too, has his certificate of home, and need never be inconsolable while he can put his hand upon that, whatever else may have fallen under the power of the destroyer. (Sunday at Home)

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The influence of heavenly mindedness

As the daily business of the royal observatory is rarely mentioned or thought of in the traffic and bustle of the world, though it stands in intimate and vital relations to navigation and commerce, and so to all the interests of society; so the men and women whose conversation is in heaven, although they may appear unpractical to some thoughtless persons, are able to give the soundest advice, and to exert the most beneficent influence. (J. F. B. Tinling, B. A.)

Citizenship a revealer

As the spear of Miltons Ithuriel had the power, by its touch, of making evil spirits stand forth in their native blackness and uncomeliness, however skilfully they had disguised themselves as angels of light; so the Christians sense of his relation to heaven reveals to his heart the essential vanity and despicableness of any form of life which is alien from the will of God. The application of the touchstone question, How would such conduct answer in heaven? How would such conduct become one who hopes for heaven, and deems himself a citizen of heaven? - this shows things as they are. (R. Johnstone, LL. B.)

From whence we look for the Saviour

Sometimes I wait through the weary years with great comfort. There was a ship some time ago outside a certain harbour. A heavy sea made the ship roll fearfully. A dense fog blotted out all buoys and lights. The captain never left the wheel. He could not tell his way into the harbour, and no pilot could get out to him for a long time. Eager passengers urged him to be courageous and make a dash for the harbour. He said No; it is not my duty to run so great a risk. A pilot is required here, and I will wait for one if I wait a week. The truest courage is that which can bear to be charged with cowardice. To wait is much wiser than when you cannot hear the fog horn and have no pilot yet to steam on and wreck your vessel on the rocks. Our prudent captain waited his time, and at last he espied the pilots boat coming to him over the boiling sea. When the pilot was at his work the captains anxious waiting was over. The Church is like that vessel, she is pitched to and fro in the storm and the dark, and the pilot has not yet come. The weather is very threatening. All around the darkness hangs like a pall. But Jesus will come, walking on the water, before long; He will bring us safe to the desired haven. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 3:20-21. For our conversation is in heaven — We that are true Christians are of a very different spirit, and act in a quite different manner. The original expression, πολιτευμα, rendered conversation, is a word of a very extensive meaning, implying our citizenship, our thoughts, our affections, are already in heaven; or we think, speak, and act, converse with our fellow-creatures, and conduct ourselves in all our intercourse with them, as citizens of the New Jerusalem, and as being only strangers and pilgrims upon earth. We therefore endeavour to promote the interests of that glorious society to which we belong, to learn its manners, secure a title to its privileges, and behave in a way suitable to, and worthy of our relation to it; from whence also we look for the Saviour — To come and carry us thither according to his promise, (Joh 14:3,) namely, our spirits, at the dissolution of this earthly tabernacle; yea, and afterward to transform our vile body, το σωμα της ταπεινωσεως, the body of our humiliation; which, in consequence of the fall of our first parents, sinks us so low, is subject to, and encompassed with, so many infirmities, is such a clog to our souls, and so greatly hinders our progress in the work of faith and labour of love: this body we expect he will transform into the most perfect state and the most beauteous form, when it will be purer than the unspotted firmament, brighter than the lustre of the stars, and, which exceeds all parallel, which comprehends all perfection, like unto his glorious body — Of which an image was given in his transfiguration, yea like that wonderfully glorious body which he wears in his heavenly kingdom, and on his triumphant throne. So that here, as Rom 8:23, the redemption of the body from corruption, by a glorious resurrection, is represented as the especial privilege of the righteous. According to that mighty working — That energy of power; whereby he is able to subdue all things unto himself — To show himself to the whole intelligent creation of God completely victorious over all his enemies, even over death and the grave, the last of them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Php_3:20. For our conversation is in heaven.—“Our” is emphatic, contrasting with the “earthly things” just named. “Conversation” is that to which we most readily turn, as the needle trembles to the pole. Our hearts are with our treasure, and that is far away from earthly things. “They that say such things declare plainly that they seek a city;” it is the soul’s “Heimweh,” the yearning for the homeland. We must not understand the words to mean “Our mode of speech is like that in heaven,” nor “Our habit of life is heavenly.” The word for “conversation” means “the commonwealth,” “the general assembly and Church of the firstborn who are enrolled in heaven” (Heb_12:23). From whence also we look for the Saviour.—From that heaven, “whither the Forerunner is for us entered,” “He shall come in like manner.” Meanwhile we stand in readiness to receive Him. The word for “look for” (R.V. “wait for”) graphically depicts the attitude of waiting.

Php_3:21. Who shall change our vile body.—R.V. much better, “Who shall fashion anew the body of our humiliation.” We are not to consider the body as the cause of sin, as something outside the redemption wrought by Christ, “the Saviour of the body.” The fashioning anew will not lose any essential part of the body. As the colours in a kaleidoscope change form at each movement, but are yet always the same, so in the change of the body there will be “transition but no absolute solution of continuity.” The body of our humiliation is the frail tenement in which the exile spirit sojourns (2Co_5:1-8); it is the soon-wearied companion of an eager spirit (Mat_26:41); it “returns to the dust as it was” (Ecc_12:7). That it may be fashioned like unto His glorious body.—R.V. “that it may be conformed to the body of His glory,” as contrasted with the body of His humiliation (Php_2:8), the body in which He tabernacled amongst us (Joh_1:14). The power whereby He is able to subdue all things.—He has power, not only to raise and glorify the body, but to subdue and renovate all things.

MAIN HOMILETICS OF THE PARAGRAPH.—Php_3:20-21

Christian Citizenship—

I. Has its centre of life and privileges in heaven.—“For our conversation [citizenship] is in heaven” (Php_3:20). To show the contrast between the earthly things which absorb the thought of the worldly, and the things of heaven, the apostle proceeds to indicate that the life of the believer, even on earth, is associated with the privileges and blessings of the heavenly commonwealth, of which he is a member. In this world the Christian is but a stranger—living in temporary exile. His city, his home, is in heaven. Longing to enter into possession of all the privileges of the heavenly franchise, earthly things have no attraction for him, and he seeks to act in harmony with his high destiny

II. Is assured of the deliverance of its members from the perils and hardships of earth.—“From whence also we look for the Saviour, the Lord Jesus Christ” (Php_3:20). The apostle characterises Jesus as Saviour, or as expected in the character of Saviour, and thus suggests an awful contrast, in point of destiny, between himself and those like-minded with him, and the party reprobated by him in the two preceding verses. Their end is destruction, but ours is salvation; to the one He descends as Judge, but to us as Saviour. If there be such visible difference in present character, there is a more awful contrast in ultimate destiny—the two poles of humanity—everlasting punishment; eternal life (Eadie). The great Deliverer will emancipate us from the thraldom, suffering, and sorrow of the present world, and complete in its fulness the salvation which is now in process.

III. Has the confident hope of future dignity and blessedness.—

1. The body of humiliation shall be transformed into the likeness of Christ’s glorified body. “Who shall change our vile body, that it may be fashioned like unto His glorious body” (Php_3:21). The body of our humiliation connects us with the soil, out of which it was formed, and by the products of which it is supported, on which it walks, and into which it falls at death. It keeps us in constant physical connection with earth, whatever be the progress of the spirit towards its high destiny—its commonwealth in heaven. It limits intellectual power and development, impedes spiritual growth and enjoyment, and is soon fatigued with the soul’s activity. In it are the seeds of disease and pain, from functional disorder and organic malady. It is an animal nature which, in spite of a careful and vigilant government, is prone to rebellious outbreaks. But this body is reserved to a high destiny: it shall be like Christ’s heavenly body. The brightness of heaven does not oppress Him, neither shall it dazzle us. Our humanity dies indeed, and is decomposed; but when He appears, it shall be raised and beautified. These bodies shall cease to be animal without ceasing to be human bodies, and they shall become spiritual bodies—etherealised vehicles for the pure spirit that shall be lodged within them (Eadie, passim).

2. This transformation shall be effected by the divine power that controls the universe.—“According to the working whereby He is able even to subdue all things unto Himself” (Php_3:21). While omniscience is the actual possession or exercise of all knowledge, omnipotence is universal ability, which may or may not yet have put forth all its energies, for what is possible to it may not have been effected by it. But Christ shall put forth His power, as we know from other sources, and death itself shall be swallowed up in victory—that which has swallowed up all humanity shall be surrounded by a wider vortex and be itself engulfed. This body of our humiliation has some surviving element, or some indissoluble link, which warrants the notion and shall secure the consciousness of identity, in whatever that identity may consist (Eadie). If man’s art and device can produce so pure and white a fabric as paper from filthy rags, what shall hinder God by His mighty power to raise the vile body from the grave and refine and fashion it like unto the glorious body of Christ? “Not a resurrection,” says Neander, “as a restoration merely of the same earthly body in the same earthly form; but a glorious transformation, proceeding from the divine, the all-subduing power of Christ; so that believers, free from all the defects of the earthly existence, released from all its barriers, may reflect the full image of the heavenly Christ in their whole glorified personality, in the soul pervaded by the divine life and its now perfectly assimilated glorified organ.”

Lessons.—

1. The Christian citizen is but a sojourner on earth.

2. His conduct on earth is regulated by a heavenly life.

3. He looks for his highest honours and enjoyments in the future.

GERM NOTES ON THE VERSES

Php_3:20. Christian Citizenship.

I. The heavenly citizenship of Christians.—

1. The city to which they belong—heaven.

2. When are true Christians made citizens of this heavenly state? When they are pardoned.

3. What are the privileges connected with this state of relation to the heavenly city?

(1) Freedom.

(2) Admits to honourable employment and office.

(3) Fellowship and communion with the whole body of Israel.

4. A right to the common property—the inheritance of the saints in light.

II. The conduct manifested by true Christians, and corresponding with their privilege.—

1. Holiness.

2. Boast of the institutions of the heavenly city.

3. Are bold and courageous.

4. It will be seen in our spirit.

5. Our affections are in heaven.—R. Watson.

Php_3:21. The Resurrection of the Human Body.

I. We must be reminded of our sinful condition.—

1. Our body is called a body of humiliation, because it, as well as the spirit, is the seat of sin.

2. If we consider the immense labour necessary to provide for its wants.

3. If we consider it as a clog to our devotion.

4. It must be still further humbled by death.

II. The transformation of this humbled body.—

1. There can be no deformity.

2. The excessive care necessary for the support of the body shall exist no more.

3. It shall be an assistant and no longer a hindrance to the operations of the deathless spirit.

III. The means by which the transformation will be effected.—The power of God answers all objections, removes all difficulties.

Lessons.—

1. It becomes us to aspire to as much of the glory of the future state as can be attained.

2. This subject affords encouragement to us on the loss of our friends.

3. Ought to fortify our minds against the fear of death.—Ibid.

The Glorious Destiny of the Human Body.—If we are in Christ, He will gather up what is left, He will transfigure it with the splendour of a new life, He will change our body of humiliation that it may be fashioned like unto the body of His glory. Sown in the very extreme of physical weakness, it will be raised in a strictly superhuman power; sown a natural body controlled on every side by physical law, it will be a true body still, but a body that belongs to the sphere of spirit. Most difficult indeed it is even to the imagination to understand how this poor body, our companion for so many years—part of our very selves—is to be first wrenched from us at death and then restored to us if we will, transfigured by the majestic glory of the Son of God. Little can we understand this inaccessibility to disease, the radiant beauty, the superiority to material obstacles in moving through space, the spirituality, in short, which awaits without destroying it.

“Heavy and dull this frame of limbs and heart.

Whether slow creeping on cold earth, or borne

On lofty steed

Or loftier prow, we dart

O’er wave or field,

Yet breezes laugh to scorn

Our puny speed,

And birds, and clouds in heaven,

And fish like living shafts that pierce the main,

And stars that shoot through freezing air at even.

Who would not follow, might he break his chain?

And thou shalt break it soon.

The grovelling worm

Shall find his wings, and soar as fast and free

As his transfigured Lord, with lightning form

And snowy vest. Such grace He won for thee

When from the grave He sprang at dawn of morn,

And led, through boundless air, thy conquering road,

Leaving a glorious track where saints newborn

Might fearless follow to their blest abode.”

—H. P. Liddon.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Chapter 16

OUR CITY AND OUR COMING KING.

Php_3:20-21 (R.V.)

To live amid the things, of earth, and in constant converse with them, a life in the power of Christs resurrection, and in the fellowship of His sufferings, was the Apostles chosen course; in which he would have the Philippians to follow him. For a moment he had diverged to sketch, for warning, the way of the transgressors, who spend their lives intent on the things that pass away. Now he brings the argument to a close, by once more proclaiming the glory of the high calling in Christ. As the Christian faith looks backward to the triumph of Christs resurrection, and to the meekness of His suffering, and receives its inspiration from them, so also it looks upward, and it looks forward. It is even now in habitual communion with the world on high; and it reaches on towards the hope of the Lords return.

"Our citizenship is in heaven." The word here used {Php_1:27} means the constitution or manner of life of a state or city. All men draw much from the spirit and laws of the commonwealth to which they belong; and in antiquity this influence was even stronger than we commonly find it to be in our day. The individual was conscious of himself as a member of his own city or state. Its life enfolded his. Its institutions set for him the conditions under which life was accepted and was carried on. Its laws determined for him his duties and his rights. The ancient and customary methods of the society developed a common spirit, under the influence of which each citizen unfolded his own personal peculiarities. When he went forth elsewhere he felt himself, and was felt to be, a stranger. Now in the heavenly kingdom, which had claimed them and had opened to them through Christ, the believers had found their own city; and finding it, had become, comparatively, strangers in every other.

A way of thinking and acting prevails throughout the world, as if earth and its interests were the whole sphere of man; and being pervaded by this spirit, the whole world may be said to be a commonwealth with a spirit and with maxims of its own. We, who live in it, feel it natural to comply with the drift of things in this respect, and difficult to stand against it; so that separation and singularity seem unreasonable and hard. We claim for our lives the support of a common understanding; we yearn for the comfort of a system of things existing round us, in which we may find countenance. It was urged against the Christians of the early ages that their religion was unsocial-it broke the ties by which men held together; and doubtless many a Christian, in hours of trial and depression, felt with pain that much in Christian life offered a foundation for the reproach. On the other hand, those who, like the enemies of the cross, refer their lives to the worlds standard, rather than to Christs, have at least this comfort, that, they have a tangible city. The world is their city: therefore also the prince of it is their king. But the Apostle, for himself and his fellows, sets against this the true city or state-with its more original and ancient sanctions; with its more authoritative laws; with its far more pervading and mighty spirit, for the Spirit of God Himself is the life which binds its all together; with its glorious and gracious King. This commonwealth has its seat in heaven; for there it reveals its nature, and thence its power descends. We recognise this whenever we pray, "Thy will be done in earth as it is in heaven." This, says the Apostle, is our citizenship. The archaism of the Authorised Version, "Our conversation" (that is, our habitual way of living) "is in heaven," expresses much of the meaning; only the "conversation" is referred, by the phrase employed in the text, to the sanctions under which it proceeds, the august fellowship by which it is sustained, the source of influence by which it is continually vitalised. Our state, and the life which as members of that state we claim and use, is celestial. Its life and strength, its glory and victory, are in heaven. But it is ours, though we are here on earth.

Therefore, according to the Apostle, the standard of our living, and its sanctions, and its way of thinking and proceeding, and, in a word, our city, with its interests and its objects, being in heaven, the earnest business of our life is there. We have to do with earth constantly and in ways most various; but, as Christians, our way of having to do with the earth itself is heavenly, and is to be conversant with heaven. What we mainly love and seek is in heaven; what we listen most to hear is the voice that comes from heaven; what we most earnestly speak is the voice we send to heaven; what lies next our heart is the treasure and the hope which are secure in heaven; we are most intent upon is what we lay up in heaven, and how we are getting ready for heaven; there is One in heaven whom we love above all others; we are children of the kingdom of heaven; it is our country and our home; and something in us refuses to settle on those things here that reject the stamp of heaven.

Does this go too high? Does some one say, "Something in this direction attracts me and I reach out to it, but ah! how feebly"?-then how strongly does the principle of the Apostles admonition apply. If we own that this city rightfully claims us, if we are deeply conscious of shortcoming in our response to that claim, then how much does it concern us to allow no earthly thing that by its own nature drags us down from our citizenship in heaven.

It is in heaven. Many ways it might be shown to be so; but it is enough to sum up all in this, that One has His presence there, who is the Life and the Lord of this city of ours, caring for us, calling us to the present fellowship with Him that is attainable in a life of faith, but especially (for this includes all the rest) whom we look for, to come forth from heaven for us. He has done wonders already to set up for us the grace of the kingdom of heaven, and He has brought us in to it; He is doing much for us daily in grace and in providence, upholding His Church on earth from age to age; but this "working" is proceeding to a final victory. He is "able to subject all things to Himself." And the emphatic proof of it which awaits all believers, is that the body itself, reconstituted in the likeness of Christs own, shall at last be in full harmony with a destiny of immortal purity and glory. So shall the manifestation of His power and grace at last sweep through our whole being, within and without. That is the final triumph of salvation, with which the long history finds all its results attained. For this we await the coming of the Saviour from heaven. Well therefore may we say that the state to which we pertain, and the life which we hold as members of that state, is in heaven.

The expectation of the coming of Christ out of the world of supreme truth and purity, where God is known and served aright, to fulfil all His promises, -this is the Churchs and the believers great hope. It is set before us in the New Testament as a motive to every duty, as giving weight to every warning, as determining the attitude and character of all Christian life. In particular, we cannot deal aright with any of the earthly things committed to us, unless we deal with them in the light of Christs expected coming. This expectation is to enter into the heart of every believer, and no one is warranted to overlook or make light of it. His coming, His appearing, the revelation of Him, the revelation of His glory, the coming of His day, and so forth, are pressed on us continually. In a true waiting for the day of Christ is gathered up the right regard to what He did and bore when He came first, and also a right regard to Him as He is now the pledge and the sustainer of our souls life: the one and the other are to pass onward to the hope of His appearing.

Some harm has been done, perhaps, by the degree in which attention has been concentrated on debatable points about the time of the Lords coming, or the order of events in relation to it; but more by the measure in which Christians have allowed the worlds unbelieving temper to affect on this point the habit of their own minds. It must be most seriously said that our Lord Himself expected no man to succeed in escaping the corruption of the world and enduring to the end, otherwise than in the way of watching for his Lord. {see Luk_12:35-40 -but the passages are too numerous to be quoted}

And the Apostle lays an emphasis on the character in which we expect Him. The word "Saviour" is emphatic. We look for a Saviour; not merely One who saved us once, but One who brings salvation with Him when He comes. It is the great good, in its completeness, that the Church sees coming to her with her Lord. Now she has the faith of it, - and with the faith an earnest and foretaste, - but then salvation comes. Therefore the coming is spoken of as redemption drawing nigh, as the time of the redemption of the purchased possession. So also in the Epistle to the Galatians the end of Christs sacrifice is said to be to "deliver us from this present evil world."

Doubtless it is unwise to lay down extreme positions as to the spirit in which we are to deal with temporal things, and especially with their winning and attractive aspects. Christian men, at peace with God, should not only feel spiritual joy, but may well make a cheerful use of passing mercies. Yet certainly the Christians hope is to be saved out of this world, and out of life as he knows it here, into one far better-saved out of the best and brightest state to which this present state of things can bring him. The Christian spirit is giving way in that man who, in whatever posture of his worldly affairs, does not feel that the present is a state entangled with evil, including much darkness and much estrangement from the souls true rest. He ought to be minded so as to own the hope of being saved out of it, looking and hasting to the coming of the Lord.

If we lived out this conviction with some consistency, we should not go far wrong in our dealings with this present world. But probably there is no feature in which the average Christianity of to-day varies more from that of the early Christians, than in the faint impressions, and the faint influence, experienced by most modern Christians in connection with the expectation of the Lords return.

As far as individual life goes, the position of men in both periods is much the same; it is so, in spite of all the changes that have taken place. Then, as now, the mirage of life tempted men to dream of felicities here, which hindered them from lifting up their heads to a prospect of redemption. But now, as then, counter-influences work; the short and precarious term of human life, its disappointments, its cares and sorrows, its conflicts and falls, conspire to teach even the most reluctant Christian that the final and satisfying rest is not to be found here. So that the difference seems to arise mainly from a secret failure of faith on this point, due to the impression made by long ages in which Christ has not come. "Where is the promise of His coming? All things continue as they were."

This may suggest, however, that influences are recognisable, tending to form, in modern Christians, a habit of thought and feeling less favourable to vivid expectation of Christs coming. It does not arise so much in connection with individual experience, but is rather an impression drawn from history and from the common life of men. In the days of Paul, general history was simply discouraging to spiritual minds. It led men to think of all creation groaning together. Civilisation certainly had made advances; civil government had conferred some of its benefits on men; and lately, the strong hand of Rome, however heavily it might press, had averted or abridged some of the evils that afflicted nations. Still, on the whole, darkness, corruption, and social wrong continued to mark the scene, and there was little to suggest that prolonged effort might gradually work improvement. Rather it seemed that a rapid dispensation of grace, winning its way by supernatural energy, might well lead on to the winding up of the whole scene; sweeping all away before the advent of new heavens and a new earth. But, for us, nineteen hundred years have well-nigh passed. The Christian Church has been confronted all that time with her great task; and however imperfect her light and her methods have often been, she has set processes a-going, and pressed on in lines of action, in which she has not been without her reward. Also the public action of at least the European races, stimulated and guided by Christianity, has been inspired by faith in progress and in a reign of justice, and has applied itself to improve the conditions of men. How much of sin and pain still afflicts the world is too sadly evident. But the memory of the successive lives of saints, thinkers, men of public spirit and devoted public action, is strong in Christian minds to-day-it is a long, animating history. And never more than at the present time did the world press itself on the Christian mind as the sphere for effort, for helpful and hopeful achievement. All this tends to fix the eye on what may happen before Christ comes; for one asks room and time to fight the battle out, to see the long co-operant processes converge upon their goal. The conflict is thought of as one to be bequeathed, like freedoms battle, from sire to son, through indefinite periods beyond which men do not very often look. And, indeed, the amelioration of the world and remedy of its ills by works of faith and love are Christlike work. The world cannot want it; the fruit of it will not be withheld; and the hopeful ardour with which it is pursued is Christs gift to His people. For Christ Himself healed and fed the multitudes. Yet all this shall not replace the coming of Christ, and the redemption that draws nigh with Him, The longing eyes that gaze into the prospects of public-spirited beneficence and Christian philanthropy, do well; but they must also look higher up and further on.

One thing must be said. It is vain for us to suppose we can adjust beforehand, to our own satisfaction, the elements which enter into the future, so as to make a well-fitted scheme of it. That was not designed. And in this case two ways of looking at the future are apt to strive together. The man who is occupied with processes that, as he conceives, might eventuate in a reign of goodness reached by gradual amelioration, by successive victories of the better cause, may look askance on the promise of Christs coming, because he dislikes catastrophe and cataclysm. First the blade, then the ear, then the full corn in the ear, is his motto. And the man who is full of the thought of the Lords return, and deeply persuaded that nothing less will eradicate the worlds disease, may look with impatience on measures that seem to aim at slow and far results. But neither the one mode of view nor the other is to be sacrificed. Work is to be done in the world on the lines that promise best to bless the world. Yet also this faith must never be let down-the Lord is coming; the Lord shall come.

How decisive the change is which Christ completes at His coming-how distinctive, therefore, and unworldly, that citizenship which takes its type from heaven where He is, and from the hope of His appearing-is last of all set forth. Paul might have dwelt on many great blessings the full meaning of which will be unfolded when Christ comes; for He is to conform all things to Himself. But Paul prefers to signalise what shall befall our bodies; for that makes us feel that not one element in our state shall fail to be subjected to the victorious energy of Christ. Our bodies are, in our present state, conspicuously refractory to the influences of the higher kingdom. Regeneration makes no improvement on them. In our body we carry about with us what seems to mock the idea of an ethereal and ideal life. And when we die, the corruption of the grave speaks of anything but hope. Here, then, in this very point the salvation of Christ shall complete its triumph, saving us all over and all through. He "shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory."

For the Apostle Paul the question how the body is to be reckoned with in any lofty view of human life had a peculiar interest. One sees how his mind dwelt upon it. He does not indeed impute to the body any original or essential antagonism to the souls better life. But it shares in the debasement and disorganisation implied in sin; it has become the ready avenue for many temptations. Through it the man has become participant of a vivid and unintermittent earthliness, contrasting all too sadly with the feebleness of spiritual impressions and affections, so that the balance of our being is deranged. Nor does grace directly affect mens bodily conditions. Here, then, is an element in a renewed life that has a peculiar refractoriness and irresponsiveness. So much is this so that sin in our complex nature easily turns this way, easily finds resources in this quarter. Hence sin in us often takes its denomination from this side of things. It is the flesh, and the minding of the flesh, that is to be crucified. On the Other hand, just because life for us is life in the body, therefore the body with its members must be brought into the service of Christ, and must fulfil the will of God. "Yield your bodies a living sacrifice." "Your bodies are temples of the Holy Ghost." A disembodied Christianity is to the Apostle no Christianity. There may be difficulties, indeed, in carrying this consecration through, elements of resistance and insubordination to be overcome. If so, they must be fought down. "I keep under my body and bring it into subjection, lest I prove a castaway." To be thorough in this proved hard even for Paul. "Who shall deliver me from the body of this death?"-a text in which one sees how the "body" offered itself as the ready symbol of the whole inward burden and difficulty. So the body is dead because of sin: dying, fit to die, appointed to die, and not now renewed to life. "But if the Spirit of Him that raised up Christ from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you." Then, limits now imposed on right thinking, right feeling, right acting, shall be found to have passed away. Till then we groan, waiting for the adoption, the redemption of the body; but then shall be the manifestation of the sons of God. To Paul this came home as one of the most definite, practical, and decisive forms in which the triumph of Christs salvation should be declared.

The body, then, by which we hold converse with the world, and by which we give expression to our mental life, has shared in the evil that comes by sin. We find it to be the body of our humiliation. It is not only liable to pain, decay, and death, not only subject to much that is humbling and distressing, but it has become an ill-adapted organ for an aspiring soul. The bodily state weighs down the soul, when its aspirations after good have been rekindled. It is not wholly unconnected with our physical state that it is so hard to carry the recognition of God and the life of faith into the comings and goings of the outward life; so hard to wed the persuasions of our faith to the impressions of our sense. But we look forward to our Lords coming with the expectation that the body of our humiliation shall be transfigured into the likeness of the body of His glory. In this we discern with what a pervading energy He is to subdue all things to Himself. Love in righteousness is to triumph through all spheres.

We have more than once acknowledged how natural it is to dream of constructing a Christian life on earth with all its elements, natural and spiritual, perfectly harmonised, each having its place in relation to each so as to make the music of a perfect whole. And in the strength of such a dream, some look down on all Christian practice as blind and narrow, which seems to them to mar life by setting one element of it against another. It must be owned that narrow types of Christianity have often needlessly offended so. Nevertheless we have here a new proof that the dream of those who would achieve a perfect harmony, in the present state and under present conditions, is vain. A perfect Christian harmony of life cannot be restored in the body of our humiliation. The nobler part is to own this, and to confess that amid many undeserved good gifts, yet, in relation to the great hope set before us, we groan, waiting for the redemption; when Christ who now fits us to run the race and bear the cross, shall come and save us out of all this, changing the body of our humiliation into the likeness of the body of His glory.

Against the ways of Jewish self-righteousness, and against the impulses of fleshly minds, the Apostle had set the true Christianity-the methods in which it grows, the influences on which it relies, the truths and hopes by which it is mainly sustained, the high citizenship which it claims and to the type of which it resolutely conforms. All this was possible in Christ, all this was actual in Christ, all this was theirs in Christ. Yet this is what is brought into debate, by unbelief and sin; this against unbelief and sin has to be maintained. Some influences come to shake us as to the truth of it-"It is not so real after all." Some influences come to shake us as to the good of it-"It is not after all so very, so supremely, so satisfyingly good." Some influences come to shake us as to our own part in it-"It can hardly control and sustain my life, for after all, perhaps-alas, most likely-it is not for me, it cannot be for me." Against all this we are to make our stand, in and with our Lord and Master. He is our confidence and our strength. How the Apostle longed to see this victory achieved in the case of all these Philippians, who were the treasure and the fruit of his life and labour! Be decided about all this, be clear about it, east every other way of it from you. "Therefore, my dearly beloved brethren, my joy and crown, so stand fast in the Lord, my dearly beloved."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

3:20 By contrast, believers who know their home is in heaven (see Eph 2:19) with the Lord Jesus Christ fill their minds with thoughts of heaven (see Col 3:1-2; cp. 1 Cor 15:19; 1 Pet 2:11) and Christ’s return (see 1 Cor 1:7; Titus 2:13).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 3:20. Ἡμῶν, our) whom you have as a type or example [Php 3:17].—γὰρ, for) This gives the reason why the Philippians ought to imitate them.—τὸ πολίτευμα) the community, country, city, or state: for ὑπάρχει, has its existence, follows. Therefore it is the antecedent to ἐξ οὗ, from which.[49]—σωτῆρα, the Saviour) This furnishes the ground on which we rest our expectation, 2Ti 4:18.—Κυρίον, the Lord) now exalted, ch. Php 2:11. This furnishes the confirmation of this expectation.

[49] τόπον, implied in οὐρανοῖς, might seem otherwise to be the word to which οὗ refers.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_3:20. After Paul has, by way of confirmation and warning, subjoined to his exhortation given in Php_3:17 the deterrent example of the enemies of the cross of Christ in Php_3:18 f., he now sketches by the side of that deterrent delineationin outlines few, but how clear!the inviting picture of those whom, in Php_3:17, he had proposed as τύπος.

γάρ] The train of thought runs thus: Justly I characterize their whole nature by the words οἱ τὰ ἐπίγεια φρονοῦντες; for it is the direct opposite of ours; our πολίτευμα, the goal of our aspiration, is not on earth, but in heaven. γάρ therefore introduces a confirmatory reason, but not for his having said that the earthly mind of the πολλοί necessarily involves such a walk (Hofmann); for he has not said this, and what follows would not be a proof of it. The apostle gives, rather, an experimental proof e contrario, and that for what immediately precedes, not for the remote ὧν τὸ τέλος ἀπώλεια (Weiss).

ἡμῶν] emphatically placed first; contrast of the persons. These ἡμεῖς, however, are the same as the ἡμᾶς in Php_3:17, consequently Paul himself and the οὕτω περιπατοῦντες.

τὸ πολίτευμα] the commonwealth, which may bear the sense either of: the state (2Ma_12:7; Polyb. i. 13. 12, ii. 41. 6; Lucian, Prom. 15; Philo, de opif. p. 33 A, de Jos. p. 536 D); or the state-administration (Plat. Legg. 12, p. 945 D; Aristot. Pol. iii. 4; Polyb. iv. 23. 9; Lucian, Dem. enc. 16), or its principles (Dem. 107. 25, 262. 27; Isocr. p. 156 A); or the state-constitution (Plut. Them. 4; Arist. Pol. iii. 4. 1; Polyb. v. 9. 9, iv. 25. 7), see generally Raphel, Polyb. in loc.; Schweigh. Lex. Polyb. p. 486; Schoemann, ad Plut. Cleom. p. 208. Here, in the first sense: our commonwealth, that is, the state to which we belong, is in heaven. By this is meant the Messiahs kingdom which had not yet appeared, which will only at Christs Parousia (comp. ἐξ οὗ κ.τ.λ. which follows) come down from heaven and manifest itself in its glory on earth. It is the state of the heavenly Jerusalem (see on Gal_4:26; comp. Usteri, Lehrbegr. p. 190; Ritschl, altkath. Kirche, p. 59), of which true Christians are citizens (Eph_2:19) even now before the Parousia in a proleptic and ideal sense (ἐπʼ ἐλπίδι τῆς δόξης, Rom_5:2; comp. Rom_8:24), in order that one day, at the ἐπιφάνεια τῆς παρουσίας τοῦ κυρίου (2Th_2:8), they may be so in complete reality (comp. Heb_12:22 f., Heb_13:14), as κοινωνοί τῆς μελλούσης ἀποκαλύπτεσθαι δόξης (1Pe_5:1; Col_3:4), nay, as συμβασιλεύοντες (2Ti_2:12; comp. Rom_8:17; 1Co_4:8). Hence, according to the necessary psychological relation, where your treasure is, there will your heart be also (Mat_6:21), they φρονοῦσιν, not τὰ ἐπίγεια, but τὰ ἄνω (Col_3:1 f.), which serves to-explain the logical correctness of the γάρ in its relation to οἱ τὰ ἐπίγ. φρον. Others, following the Vulgate (conversatio), render it: our walk, making the sense, tota vita nostra quasi jam nunc apud Deum naturasque coelestes puriores versatur, longe remota a τοῖς ἐπιγείοις eorumque captatione (Hoelemann). So Luther (who up till 1528 rendered it citizenship), Castalio, Erasmus, Calvin, Grotius, and many others, including Matthies, van Hengel, de Wette; while Rheinwald mixes up interpretations of various kinds. This rendering is not justified by linguistic usage, which indeed vouches for πολιτεύεσθαι (Php_1:27) in this sense, and for πολιτεία (Clem. Cor. I. 54: πολιτεύεσθαι πολιτείαν Θεοῦ, Ep. ad Diogn. 5), but not for πολίτευμα, not even in Eus. H. E. v. prooem. Nor does linguistic usage even permit the interpretation: citizenship. So Luther, in the Postil. Epist. D. 3, post f. pasch.: Here on earth we are in fact not citizens.…; our citizenship is with Christ in heaven …, there we are to remain for ever citizens and lords; comp. Beza, Balduin, Erasmus Schmid, Zachariae, Flatt, Wiesinger, Ewald, Weiss, and others. This would be πολιτεία, Act_22:28; Thuc. vi. 104. 3; Dem. 161. 11; Polyb. vi. 2. 12; 3Ma_3:21. Theophylacts explanation, τὴν πατρίδα (which is used also for heaven by Anaxagoras in Diog. L. ii. 7), must be referred to the correct rendering state (comp. Hammond, Clericus, and others [172]), while Chrysostom gives no decided opinion, but Theodoret (τὸν οὐρανὸν φανταζόμεθα) and Oecumenius (στρατευόμεθα) appear to follow the rendering conversatio.

ἐξ οὗ καὶ κ.τ.λ.] And what a happy change is before us, in consequence of our thus belonging to the heavenly state! From the heaven (scil. ἣξοντα, comp. 1Th_1:10) we expect, etc. The neuter οὗ, which is certainly to be taken in a strictly local sense (in opposition to Calovius), is not to be referred to πολίτ. (Wolf, Schoettgen, Bengel, Hofmann); but is correctly rendered by the Vulgate: unde. Comp. on ἐξ οὗ, Col_2:19, and Bornemann, ad Xen. Anab. i. 2. 20: ἡμέρας τρεῖς, ἐν ᾧ.

καί, also, denotes the relation corresponding to the foregoing (namely, that our πολίτευμα is to be found in heaven), not a second one to be added (Hofmann).

σωτῆρα] placed first with great emphasis, and that not as the accusative of the object (Hofmann), buthence without the articleas predicative accusative: as Saviour, namely, from all the sufferings and conflicts involved in our fellowship with the cross of Christ (Php_3:18), not from the ἀπώλεια (Weiss), which, indeed, the ἡμεῖς have not at all to fear. Comp. on the subject-matter, Luk_18:7 f., Luk_21:28; Tit_2:13; 2Ti_4:18.

ἀπεκδεχ.] comp. 1Co_1:7; Tit_2:13. As to the signification of the word: perseveranter expectare, see on Rom_8:19; Gal_5:5.

[172] The Gothic Version has: unsara báuáins (that is, building, dwelling).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 3:20-21 . HEAVENLY-MINDEDNESS AND ITS PROSPECT.

Phi 3:20 . τὸ πολίτευμα . “Our commonwealth.” (Tertull., municipatus . Cyp., Iren., conversation .) The thought is certainly suggested by ἐπίγ . φρον . in Phi 3:19 (this is the force of γάρ ). This world has a characteristic spirit of its own. Worldliness is the common bond of citizenship in it. There is another commonwealth, not of the world (Joh 18:36 ), which inspires its members with a different tone of life. They “seek the things above where Christ sitteth at the right hand of God”. Cf. 4 Ezr. 8:52, Vobis enim apertus est paradisus … praeparata est habundantia, aedificata est civitas . The stability and security of the pax Romana (one of the most favourable influences for Christianity) filled the thought of the time with high conceptions of citizenship and its value. This would specially appeal to the Philippians, who must have prided themselves on possessing the jus Italicum with all its privileges (see Marquardt, Römische Staatsverwaltung , Bd. i., pp. 363 365). Again and again Paul himself found his Roman citizenship a sure protection. Perhaps the unjust treatment he had received in that capacity at Philippi (Act 16:22-23 ; Act 16:37-39 ) resulted in securing for the young Christian community a certain immunity from persecution through the favour of the magistrates who might fear the consequences of their gross violation of justice. The word πολίτευμα had been adopted by the Jews from Greek civic life long before this letter was written (see Hicks, Classical Review , i., 1, pp. 6 7, on the whole subject of political terms in N.T.). Cf. Philo, de Conf. Ling. , p. 78 (ed. Wendl.), πατρίδα μὲν τὸν οὐράνιον χῶρον ἐν ᾧ πολιτεύονται , ξένην δὲ τὸν περίγειον ἐν ᾧ παρῴκησαν νομίζουσαι ; Aug., de Civ. D. , xi., 1 (quoted by Wohl [4] . ); the Latin Mediaev. Hymn, Urbs Jerusalem beata, Dicta pacis visio, Quae construitur in caelis, Vivis ex lapidibus ; and see Heb 10:34 , Jas 4:4 , 1Jn 2:17 . πολίτ . is used = “commonwealth” in 2Ma 12:7 and Inscriptions. There is a good discussion of Paul’s relation to the state in Hltzm [5] . , N.T. Th. , ii., p. 157 ff. ἐν οὐρανοῖς . Paul had no earthly home. ὑπάρχει . It is perhaps used to add dignity to the thought, or, possibly, to emphasise the idea of substantial existence and reality. Cf. ὑπάρχων in chap. Phi 2:6 . ἐξ οὗ . It seems needless to make this an adverb. οὗ refers quite directly to πολίτευμα (so also Beng., Hfm [6] . , Lips [7] . , Holst., etc.). καί marks the reasonableness of looking for the Saviour from the heavenly commonwealth. Because their πολίτ . is in heaven they have a claim on the Saviour, just as the Philippians might rightfully look for protection to Rome. σωτῆρα . Used, no doubt, in the technical sense of Christ’s deliverance at His coming (so also Kl [8] . ), but strangely rare until the Pastoral Epistles. It corresponds to Paul’s use of σωτηρία . ἀπεκδεχ . The compound emphasises the intense yearning for the Parousia. It is no wonder that early Christian thought centred round that time. There was nothing to root their affections in the world ( Cf. Gal 1:4 ). The dominant influence of this expectation in Paul’s thinking and working is only beginning to be fully recognised. See some suggestive paragraphs in Wernle’s Der Christ u. die Sünde bei Paul. , pp. 122 123. Κύρ . Ἰ . Χ . This order is always found in the phrase.

[4] Wohlenberg.

[5] tzm. Holtzmann.

[6] Hofmann.

[7] Lipsius.

[8] . Klöpper.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

20. ἡμῶν γὰρ. The link of thought with Php 3:18 is easily traced; “Such thoughts and lives are wholly alien to ours; for &c.”

“While the earliest MSS. all read γάρ, the earliest citations (with several versions [e.g. Vulg., autem]) have persistently δέ. I have therefore given δὲ as a possible alternative; although it is probably a substitution for γάρ, of which the connexion was not very obvious” (Lightfoot).

τὸ πολίτευμα. R.V. text, “citizenship”; margin, “or, commonwealth.” A.V., “conversation” (which is the rendering of all our older versions, except Wyclif’s, which has “lyvyng”). This represents the conversatio of the Vulg.; “the intercourse of life” (see above, note on πολιτεύεσθε, Php 1:27). The meaning is thus, in effect, “We live and move (on earth) as those who are (spiritually) in heaven.”

The word πολίτευμα occurs here alone in Biblical Greek. In classical Greek it denotes (a) an act, or measure, of government; e.g. τῶν τοιούτων πολιτεύματων οὐδὲν πολιτεύομαι (Demosth., 107. 16); (b) the governing body of a state, a “government”; (c) the constitution of a state, e.g. τὸ τῆς δημοκρατίας πολίτευμα (Æschin., 51. 12). This latter meaning obviously is most in point here. St Paul means that Christians are citizens of the heavenly city or realm, free of its privileges, but therefore also “obliged by their nobility” to live on earth as those who belong to heaven. Ἐπὶ γῆς διατρίβουσιν, ἀλλʼ ἐν οὐρανῷ πολιτεύονται, says the writer of the Ep. to Diognetus (Php 3:9), cent. ii., probably with this passage in his mind. Meanwhile, for reasons to be further given from below (on ἐξ οὗ) it seems at least possible that St Paul’s thought, in the use of πολίτευμα here, glided from “citizenship,” or “commonwealth,” almost to “city”; it at least bordered upon locality. The translation “seat of citizenship” may thus not unfairly represent it.

ἐν οὐρανοῖς. “In the heavens.” (The word is self-defined; the article is not necessary.) A very frequent plural in Biblical Greek; the classics always use the singular.—For the Heavenly City cp. Gal 4:26, ἡ ἄνω Ἱερουσαλήμ: Heb 12:22, πόλις θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουράνιος (so Rev 3:12; see 21, 22). It is called Οὐρανόπολις (Euseb., Dem. Ev. iv. p. 126, οὐρανόπολις, ἡ ἀληθῶς Ἱερουσαλήμ: Clem. Alex. Pæd. II., xii. 119, τὰς δώδεκα τῆς οὐρανοπόλεως πύλας), with its οὐρανοπολῖται (Œcum. in c. IX. ad Hebræos; οὐρανοπολῖταί εἰσιν οἱ πιστοί, εἰ καὶ ἐπὶ γῆς τέως πολιτεύονται).—St Augustine’s great work, de Civitate Dei (about A.D. 420), contains a wealth of illustrations of the idea of this passage. To him, at the crisis of the fall of the imperial City, the Christian appears as citizen of a State which is the antithesis, not of civil order, which is of God, but of “the world,” which is against Him. This holy State, or City, exists now, and works for good through its citizens, but it is to be completed and revealed only when eternal glory begins. See Smith, Dict. Chr. Biography, i. 221.

The thought of the City was dear to St Augustine. The noble medieval lines of Hildebert, Me receptet Syon illa, Urbs beata, urbs tranquilla (see Trench, Sacred Lat. Poetry, p. 332, with pp. 312–320), quoted at the close of Longfellow’s Golden Legend, come almost verbatim from Augustine, de Spiritu et Animâ, c. LX.: O civitas sancta, civitas speciosa, de longinquo te saluto, ad te clamo, te requiro.

ἐξ οὗ. The pronoun cannot refer directly to the plural οὐρανοί. It must either be the mere adverbial equivalent of ὅθεν, or it must refer to πολίτευμα. The first explanation is simple; and it is asserted (see Winer, Gr. of N.T. Greek, ed. Moulton, p. 177) that ἐξ οὗ is used for ὅθεν. But the evidence produced is, to say the least, inconclusive. The reference of οὗ to πολίτευμα seems preferable. St Paul seems to use πολίτευμα with, so to speak, a local notion in it.

καὶ σωτῆρα ἀπεκδεχ όμεθα. “We are actually waiting for, as our Saviour, &c.” Ἀπεκδέχομαι by its form suggests a “waiting” full of persistence and desire. It occurs elsewhere, Rom 8:19, ἡ ἀποκαραδοκία … ἀπεκδέχεται, κτλ.: 23, στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι: 25, διʼ ὑπομονῆς ἀπεκδεχόμεθα: 1Co 1:7, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κ. ἡμῶν Ἰ. Χ.: Gal 5:5, ἐλπίδα δικαιοσύνης ἀπεκδεχόμεθα: Heb 9:28, ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις: 1Pe 3:20, ἀπεξεδέχετο (so read) ἡ τοῦ Θεοῦ μακροθυμία. Of these passages all but the last (and perhaps Gal 5:5) refer to the Lord’s longed for Return in glory, ἡ μακαρία ἐλπίς (Tit 2:13), which everywhere shines out in the N. T. as the Promise of promises to the believer and to the Church.

Σωτῆρα. At His coming He will complete our “salvation” by accomplishing the ἀπολύτρωσις τοῦ σώματος, and so realizing in all its aspects our νἱοθεσία (Rom 8:23) in Himself. With σωτήρ here compare Rom 13:1, ἐγγύτερον ἡμῖν ἡ σωτηρία: where “salvation” has the same reference to the Lord’s Return.

κύριον Ἰησοῦν Χριστόν. The full designation well accords with the holy hope and joy of the context.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

20. ἡμῶν: Emphatic as contrasted with οἱ τὰ ἐπίγ. φρον. (vs. 19).

γὰρ: As in Gal 3:10, Gal 5:5, confirming the statement concerning the one party by showing the opposite course or character of the other. The connection is with ἐπίγ. φρον. Their course is the opposite of ours; for, while they mind earthly things, our mind is set upon the interests of the heavenly commonwealth to which we belong. The repetition of φρονεῖν as marking the general moral tendency or disposition is noticeable.

τὸ πολίτευμα: ‘commonwealth.’ (Comp. πολιτεύεσθε, 1:27, note.)

No sharp distinction can be drawn between πολίτευμα and πολιτεία. Arist. makes πολίτευμα the concrete of πολιτεία, ‘the government’ as the expression of citizenship (Pol. iii. 6, 1, iii. 7, 2), and also identifies the two (Pol. iii. 13, 8, iv. 6, 8). He defines πολιτεία as ‘commonwealth’ (Pol. iii. 7, 3, iv. 8, 1, iv. 4, 19). In 2 Macc. 4:11, 8:17, πολιτεία is ‘government’; in 13:14, apparently, ‘state’ or ‘commonwealth.’ Lightf. gives only two meanings of πολίτευμα, ‘the state,’ and ‘the functions of citizens.’ But it also means ‘an act of administration’; ‘a measure of government’; and ‘a form of government.’ In the absence of any permanent distinction, the rendering ‘citizenship’ (R.V. ‘commonwealth’ in marg.) is justifiable. The rendering of the A.V., ‘conversation,’ is founded on the original sense of that word, ‘conduct or behaviour in intercourse with society.’

ὑπάρχει: ‘is.’ (See on 2:6.) Due emphasis must be laid on the use of the present tense. The believer now is, in this present world, a citizen of the heavenly commonwealth. The πολίτευμα is not, therefore, as Mey., to be explained as Messiah’s kingdom which has not yet appeared, and of which Christians are citizens only in an ideal or proleptic sense which is to be completely realised at the parousia. While it is true that the full realisation of the heavenly commonwealth will come with the parousia, it is no less true that those who are in Christ, whose ‘life is hid with Christ in God’ (Col 3:3), for whom ‘to live is Christ’ (Php 1:21), who are ‘crucified with Christ’ and live their present life by faith in him (Gal 2:20), are now members of the heavenly commonwealth, and live and act under its laws. Their allegiance is rendered to it. They receive their impulses to action and conduct from it. Their connection with it is the basis of their life of ‘righteousness and peace and joy in the Holy Ghost’ (Rom 14:17), as distinguished from the life of belly-worship and worldliness. They are ‘fellow-citizens with the saints and of the household of God (Eph 2:19). The commonwealth of believers is an actual fact on earth, because it is one with ‘the Jerusalem that is above’ (Gal 4:26). Comp. Ep. to Diognetus, 5, which describes Christians: ἐπὶ γῆς διατρίβουσιν ἀλλʼ ἐν οὐρανῷ πολιτεύονται; apparently a reminiscence of this passage. See also Plat. Repub. 592, and the remarkable parall., Philo, De Confus. 1:416.

The consummation of this citizenship, however, is yet to come. As members of the heavenly commonwealth they are still pressing on in obedience to the upward call (vs. 14). Hence they are in an attitude of expectation.

ἐξ οὗ: ‘whence’: from heaven. Not from the πολίτευμα as Beng., Lips. The phrase is adverbial. (See Win. xxi. 3.)

Καὶ marks the correspondence of the expectation with the fact of the πολίτ. ἐν οὐρ.

ἀπεκδεχόμεθα: ‘we await.’ (Comp. 1Th 1:10.) The word occurs but twice outside of Paul’s letters (Heb 9:28; 1Pe 3:20; comp. Rom 8:19, Rom 8:23, Rom 8:25; Gal 5:5). It denotes earnest expectation. (See on ἀποκαραδοκία [1:20].) Used habitually in N.T. with reference to the future manifestation of the glory of Christ or of his followers.

σωτῆρα: ‘as Saviour.’ Without the article, and predicative. Notice the emphatic position. The Lord is also to come as Judge; but they come not into judgment (Joh 3:18, Joh 5:24). Among the privileges of Christians described in Heb 12:22-24, is that of drawing near to the Judge who is God of all. It is in the capacity of Saviour that they await him—the same capacity in which they have already received and known him. They look for him to complete their salvation, and therewith to deliver them from the sufferings which they have shared with him, and from the infirmities and limitations of the flesh. (Comp. Rom 8:19 ff.; 2Co 5:4.)

To await him as Saviour from ἀπώλεια (Weiss) is quite out of place in a Christian’s expectation of his Redeemer. Σωτήρ is found often in 2 Pet. and in the Pastorals. In the other Pauline epistles only Eph 5:23. In six cases in the Pastorals and one in Jude, it is applied to God.

κύριον: See on 2:11. Answering to the idea of πολίτευμα.

The special aspect in which the expected Saviour is viewed is that of a transformer, changing the mortal body of the believer into the likeness of his own glorified body.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He setteth against these fellows, true pastors which neglect earthly things, and aspire to heaven only, where they know, that even in their bodies they shall be clothed with that eternal glory, by the virtue of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

our conversation--rather, "our state" or "country"; our citizenship: our life as citizens. We are but pilgrims on earth; how then should we "mind earthly things?" (Phi 3:19; Heb 11:9-10, Heb 11:13-16). Roman citizenship was then highly prized; how much more should the heavenly citizenship (Act 22:28; compare Luk 10:20)?

is--Greek, "has its existence."

in heaven--Greek, "in the heavens."

look for the Saviour, the Lord Jesus Christ--"We wait for (so the same Greek is translated, Rom 8:19) the Lord Jesus as a (that is, in the capacity of a) Saviour" (Heb 9:28). That He is "the Lord," now exalted above every name, assures our expectation (Phi 2:9-11). Our High Priest is gone up into the Holy of Holies not made with hands, there to atone for us; and as the Israelites stood outside the tabernacle, expecting Aaron's return (compare Luk 1:21), so must we look unto the heavens expecting Christ thence.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 20. Our conversation is in heaven] Ἡμως - το πολιτευμα· Our city, or citizenship, or civil rights. The word properly signifies the administration, government, or form of a republic or state; and is thus used by Demosthenes, page 107, 25, and 262, 27. Edit. Reiske. It signifies also a republic, a city, or the inhabitants of any city or place; or a society of persons living in the same place, and under the same rules and laws. See more in Schleusner.

While those gross and Jewish teachers have no city but what is on earth; no rights but what are derived from their secular connections; no society but what is made up of men like themselves, who mind earthly things, and whose belly is their god, WE have a heavenly city, the New Jerusalem; we have rights and privileges which are heavenly and eternal; and our society or fellowship is with God the Father, Son, and Spirit, the spirits of just men made perfect, and the whole Church of the first-born. We have crucified the flesh with its affections and lusts; and regard not the body, which we know must perish, but which we confidently expect shall be raised from death and corruption into a state of immortal glory.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

20 But our conversation is in heaven This statement overturns all empty shows, in which pretended ministers of the gospel are accustomed to glory, and he indirectly holds up to odium all their objects of aim, because, by flying about above the earth, they do not aspire towards heaven. For he teaches that nothing is to be reckoned of any value except God’s spiritual kingdom, because believers ought to lead a heavenly life in this world. “They mind earthly things: it is therefore befitting that we, whose conversation is in heaven, should be separated from them.” We are, it is true, intermingled here with unbelievers and hypocrites; nay more, the chaff has more of appearance in the granary of the Lord than wheat. Farther, we are exposed to the common inconveniences of this earthly life; we require, also, meat and drink, and other necessaries, but we must, nevertheless, be conversant with heaven in mind and affection. For, on the one hand, we must pass quietly through this life, and, on the other hand, we must be dead to the world that Christ may live in us, and that we, in our turn, may live to him. This passage is a most abundant source of many exhortations, which it were easy for any one to elicit from it.

Whence also. From the connection that we have with Christ, he proves that our citizenship is in heaven, for it is not seemly that the members should be separated from their Head. Accordingly, as Christ is in heaven, in order that we may be conjoined with him, it is necessary that we should in spirit dwell apart from this world. Besides,

where our treasure is, there is our heart also. (Matthew 6:21.)

Christ, who is our blessedness and glory, is in heaven: let our souls, therefore, dwell with him on high. On this account he expressly calIs him Savior. Whence does salvation come to us? Christ will come to us from heaven as a Savior. Hence it were unbefitting that we should be taken up with this earth . This epithet, Savior, is suited to the connection of the passage; for we are said to be in heaven in respect of our minds on this account, that it is from that source alone that the hope of salvation beams forth upon us. As the coming of Christ will be terrible to the wicked, so it rather turns away their minds from heaven than draws them thither: for they know that he will come to them as a Judge, and they shun him so far as is in their power. From these words of Paul pious minds derive the sweetest consolation, as instructing them that the coming of Christ is to be desired by them, inasmuch as it will bring salvation to them. On the other hand, it is a sure token of incredulity, when persons tremble on any mention being made of it. See the eighth chapter of the Romans. While, however, others are transported with vain desires, Paul would have believers contented with Christ alone.

Farther, we learn from this passage that nothing mean or earthly is to be conceived of as to Christ, inasmuch as Paul bids us look upward to heaven, that we may seek him. Now, those that reason with subtlety that Christ is not shut up or hid in some corner of heaven, with the view of proving that his body is everywhere, and fills heaven and earth, say indeed something that is true, but not the whole: for as it were rash and foolish to mount up beyond the heavens, and assign to Christ a station, or seat, or place of walking, in this or that region, so it is a foolish and destructive madness to draw him down from heaven by any carnal consideration, so as to seek him upon earth. Up, then, with our hearts , that they may be with the Lord.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(20) Our conversation.—The original may signify either “our city” or “our citizenship” is in heaven. But both the grammatical form and the ordinary usage of the word (not elsewhere found in the New Testament) point to the former sense; which is also far better accordant with the general wording of the passage. For the word “is” is the emphatic word, which signifies “actually exists”; and the reference to the appearance of the Lord Jesus Christ is obviously suggested by the thought that with it will also come the manifestation of the “Jerusalem which is above . . . the mother of us all” (Gal_4:26); as in Rev_21:2, “I saw the holy city, the new Jerusalem, coming down from heaven.” The force of the passage would, however, in either case be much the same. “Their mind is on earth; our country is in heaven,” and to it our affections cling, even during our earthly pilgrimage. It is impossible not to remember the famous words of Plato of his Divine Republic, “In heaven, perhaps, the embodiment of it is stored up for any one who wills to see it, and seeing it, to claim his place therein” (Rep. ix., p. 592B). But the infinite difference between the shadowy republic of the philosopher, to which each has to rise, if he can, by his own spiritual power, and the well-centred “kingdom of God,” is suggested by the very words that follow here. The kingdom is real, because there is a real King, who has given us a place there, who will one day be manifested to take us home. It should be noted that the city is spoken of as ours already. As all the citizens of Philippi, the Roman colony, were citizens of the far distant imperial city, so the Philippian Christians even now were citizens of the better country in heaven. (See Eph_2:19.)

We look for.—Properly, we eagerly wait for. The word is a peculiar and striking expression of longing, found also in Rom_8:19; Rom_8:28; Rom_8:25, “The earnest expectation of the creature waiteth for the manifestation of the sons of God” (where see Note).

The Saviour.—The title is emphatic in relation to the hope of perfected salvation which follows. But we note that the use of the word “Saviour” by St. Paul is peculiar to the later Epistles, and especially frequent in the Pastoral Epistles. It is found also again and again in the Second Epistle of Peter.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

Ver. 20. For our conversation] Our civil conversation, or our burgessship, {a} while we live by heaven’s laws, and go about our earthly businesses with heavenly minds; this a carnal man cannot skill of. {b} A fly cannot make of a flower what a bee can. There is a generation whose names are written in the earth, Jer 17:13; these make earth their throne, heaven their footstool, Isa 66:1, and are loth to die, because they have treasures in the field. But the saints, though their commoration be on earth, yet their conversation is in heaven; as the pearl grows in the sea, but shines in the sky; as stars, though seen sometimes in a puddle, yet have their situation in heaven; as a wise man may sport with children, but that is not his main business. Corpore ambulamus in terra corde habitamus in caelo, saith Austin. Our bodies are on earth, our hearts in heaven (as his was that did even eat and drink and sleep eternal life). We live by the same laws as saints and angels in heaven do. If Satan offer us outward things in a temptation (as he did Luther a cardinalship), we send them away from whence they came, as Pelican sent back the silver bowl (which the bishop had sent him for a token) with this answer, Astricti sunt quotquot Tiguri cives et inquilini, bis singulis annis, solenni iuramento, &c. We, the citizens and inhabitants of Zurich, are twice a year solemnly sworn to receive no gift from any foreign prince; so we, the citizens of heaven, are bound by solemn and sacred covenants not to accept Satan’s cut-throat kindnesses. Serpens ille capite blanditur, ventre oblectat, cauda ligat. (Rupert.)

"- Timeo Danaos et dona ferentes.

We like not the devil’s donatives."

{a} The status and privileges of a burgess; the ‘freedom’ of a borough, citizenship. ŒD

{b} πολιτευμα. Ut municipes caelorum nos gerimus. Sic reddit Piscator.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For our conversation is in heaven - That is, this is true of all who are sincere Christians. It is a characteristic of Christians, in contradistinction from those who are the “enemies of the cross,” that their conversation is in heaven. The word “conversation” we now apply almost entirely to oral discourse. It formerly, however, meant conduct in general, and it is usually employed in this sense in the Scriptures; see the notes at Phi 1:27, where the verb occurs, from which the noun here is derived. The word used here - πολίτευμα politeuma - is found nowhere else in the New Testament. It properly means, any public measure, administration of the state, the manner in which the affairs of a state are administered; and then the state itself, the community, commonwealth, those who are hound under the same laws, and associated in the same society. Here it cannot mean that their “conversation,” in the sense of discourse or talking, was in heaven; nor that their “conduct” was in heaven - for this would convey no idea, and the original word does not demand it; but the idea is, that they were heavenly citizens, or citizens of the heavenly world, in contradistinction from a worldly community, They were governed by the laws of heaven; they were a community associated as citizens of that world, and expecting there to dwell.

The idea is, that there are two great communities in the universe - that of the world, and that of heaven: that governed by worldly laws and institutions, and that by the laws of heaven; that associated for worldly purposes, and that associated for heavenly or religious purposes; and that the Christian belonged to the latter - the enemy of the cross, though in the church, belonged to the former. Between true Christians, therefore, and others, there is all the difference which arises from belonging to different communities; being bound together for different purposes; subject to different laws; and altogether under a different administration. There is more difference between them than there is between the subjects of two earthly governments; compare Eph 2:6, note 19, note.

From whence also we look for the Saviour - From heaven. That is, it is one of the characteristics of the Christian that he believes that the Lord Jesus will return from heaven, and that he looks and waits for it. Other men do not believe this 2Pe 3:4, but the Christian confidently expects it. His Saviour has been taken away from the earth, and is now in heaven, but it is a great and standing article of his faith that that same Saviour will again come, and take the believer to himself; see the Joh 14:2-3, note; 1Th 4:1, note. This was the firm belief of the early Christians, and this expectation with them was allowed to exert a constant influence on their hearts and lives. It led them:

(1)To desire to be prepared for his coming;

(2)To feel that earthly affairs were of little importance, as the scene here was soon to close;

(3)To live above the world, and in the desire of the appearing of the Lord Jesus.

This was one of the elementary doctrines of their faith, and one of the means of producing deadness to the world among them; and among the early Christians there was, perhaps, no doctrine that was more the object of firm belief, and the ground of more delightful contemplation, than that their ascended Master would return. In regard to the certainty of their belief on this point, and the effect which it had on their minds, see the following texts of the New Testament; Mat 24:42, Mat 24:44; Luk 12:37; Joh 14:3; Act 1:11; 1Co 4:5; Col 3:4; 1Th 2:19; 2Th 2:1; Heb 10:37; Jam 5:7-8; 1Jo 3:2; Rev 22:7, Rev 22:12, Rev 22:20. It may be asked, with great force, whether Christians in general have now any such expectation of the second appearing of the Lord Jesus, or whether they have not fallen into the dangerous error of prevailing unbelief, so that the expectation of his coming is allowed to exert almost no influence on the soul.

In the passage before us, Paul says that it was one of the distinct characteristics of Christians that they looked for the coming of the Saviour from heaven. They believed that he would return. They anticipated that important effects would follow to them from his second coming. So we should look. There may be, indeed, a difference of opinion about the time when he will come, and about the question whether he will come to reign “literally, on the earth - but the fact that Christ will return to our world is common ground on which all Christians may meet, and is a fact which should be allowed to exert its full influence on the heart. It is a glorious truth - for what a sad world would this be, and what a sad prospect would be before the Christian, if the Saviour were never to come to raise his people from their graves, and to gather his redeemed to himself! The fact that he will come is identified with all our hopes. It is fitted to cheer us in trial; to guard us in temptation; to make us dead to the world; to lead us to keep the eye turned toward heaven.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For our conversation is in heaven; he here adds a further reason why he would have them to be fellow followers of him, and such-like as he, because though they were not already in heaven, yet their citizenship was there, the privileges of that city did belong to them, who, according to the municipal laws of that corporation (which cannot lose its charter or be discorporated) whereof they were free denizens, made it their business to demean themselves with minds above the earth, Phi 1:27; 2Co 4:18; Eph 2:6; Col 3:1 accounting nothing inconvenient to any one of them, which was for the advantage of the whole community; they set their affections on things above, Joh 14:2; 2Co 12:2-5; Heb 13:14.

From whence also we look for the Saviour, the Lord Jesus Christ; and reason good, for from thence, or from that place, in the heavens, or heaven, they stedfastly expect him who is both Lord and Christ, Act 1:11; 1Co 1:7; 1Th 1:10; 2Ti 4:8; Tit 2:13, to come not only as their judge, 2Ti 4:8, but as their heart-comforting Saviour, Heb 9:28.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

20. For our conversation—Rather, our country, our citizenship. The persons just described belong to the earth, and walk in earthliness; do you walk as we walk, for our country is in heaven. We belong to the heavenly commonwealth; we obey its laws; we think, feel, and live in accordance with them. Heaven has locality, as the place where the glorified Jesus is, and from which he shall come at his second advent.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For our conversation is in heaven. The word "our" is emphatic; the apostle refers back to ver. 17: "Follow us, not those enemies of the cross; our conversation is in heaven; they mind earthly things." The A.V has this same word "conversation" in Php_1:27, where the Greek (politeuesye) is the verb corresponding with the noun (politeuma) which occurs here. The verb is used in the sense of a certain mode of life or conversation, as in Act_23:1, but it does not appear that the noun ever bears that meaning. The rendering" citizenship" also seems deficient in authority. In classical Greek the word has three meanings:

(1) a form of government;

(2) political acts, politics;

(3) a commonwealth.

The last seems the most suitable here. The unworthy Christians mentioned in the last verse mind earthly things; but our city, our country, our home, is in heaven: there is the state of which we are citizens; there is the general assembly and Church of the Firstborn, whoso names are inscribed in the roll of the citizens of the heavenly city. Our real home is there now (uparcei); comp. Eph_2:19, "Ye are no longer strangers and foreigners, but ye are fellow-citizens of the saints". (comp. also Heb_11:10, 16 and Heb_13:14 Gal_4:26) From whence also we look for the Savior, the Lord Jesus Christ; rather, we eagerly wait for (comp. Rom_8:23, 25 Gal_5:5) the Lord Jesus Christ as a Savior; comp. Isa_25:9, "This is the Lord; we have waited for him; we will be glad and rejoice in his salvation.

Vers. 20, 21. The grounds for following St. Paul and other holy men.

I Our conservation is in heaven. The false brethren mirth earthly things; follow us.

1. Our commonwealth is in heaven; we are citizens of the heavenly country. Here we are citizens of this realm of England; we have our sovereign, our magistrates, our fellow-subjects, our duties, our privileges. It is a shadow of heavenly things. The heavenly Jerusalem, the city of the living God, is our true home, our continuing city. The almighty God, King of kings and Lord of lords, is the center of that vast communion. The blessed angels, our guardians, are his ministers, standing before him, to do his will. The saints, living and departed, are our fellow-citizens, the general assembly and Church of the Firstborn who are written in heaven, and the spirits just men made perfect. There we have our privileges, the sacraments, the means of grace, the help of the Holy Spirit of God, the hope of everlasting blessedness. There we have our duties, all growing from the one highest law of love: "Thou shalt love the Lord thy God with all thy heart; ... thou shalt love thy neighbor as thyself.

2. Our real home is there now (uparcei). We are citizens of the heavenly commonwealth first, then of our earthly country. We are Christians first, then Englishman. The first given at Antioch is cur highest title; it pledges us to unity, to holiness; pledges us to the service of the great Master, whose love passeth knowledge, whose life stands alone in its gracious beauty, in its perfect purity. Our home is in heaven, where he is; it is so new. Ye are come to the city of the living God;" "Ye are fellow-citizens of the saints." Therefore "seek those things which are above." There must our treasure be, there must we set our hearts. We should try by God"s grace to fill our minds with the blessed thought of heaven, to accustom ourselves to meditate daily upon its occupations, its never-ending worship, its unclouded contemplation of the Divine beauty. For there we hope to spend the ages of the everlasting life. will be, we trust, our last, our unspeakably most glorious prize; let us try to fill our thoughts and imaginations with it now, not with the poor prizes of earthly success. Thus let us seek to realize those striking words, "Our commonwealth is in heaven.

II CHRIST IS IN HEAVEN NOW; WE WAIT FOR HIS COMING.

1. We are citizens of the heavenly country now; we have not yet its full privileges; we are heirs of the kingdom of heaven. But Christ is there now; he will come again as a Savior. Then he wilt make us meet to be partakers of the inheritance of the saints in light. For flesh and blood cannot inherit the kingdom of God; we must be changed. He is changing our souls now (if we abide in him) by the power of his grace. Then he shall change our body, this body of our humiliation, the body which is now subject to disease and death, and sometimes, alas! to the defilement of sensual sin. He shall make it like, in true and deep resemblance, to the body of his glory. Then shall be brought to pass the saying that is written, "Death is swallowed up in victory.

2. For he is able to subdue all things unto himself. All power is given unto him in heaven and in earth. Therefore we may not doubt his power. He can raise these bodies of ours from the dust of the earth, no longer natural, corruptible, mortal; but spiritual, incorruptible, immortal. He can do this, for he can do greater things than these.

LESSONS. Learn:

1. To regard heaven as our home.

2. To practice its employments, to learn the new song here on earth.

3. To remember that the eternal life begins here. "This is life eternal, to know... God and Jesus Christ.

4. To love the appearing of the Lord, to look earnestly for his coming.

5. To rejoice in the hope of rising in the glorious resurrection-body.

Vers. 20, 21. The heavenly citizenship and its blessed expectations.

The apostle seems to say that these souls, with their earthly instincts, can have no fellowship with us; for we are citizens of a heavenly state. "For our citizenship is even now in heaven.

I THE HEAVENLY CITIZENSHIP.

1. Consider its source. It comes, not by birth or manumission, but by the ransom-price of Jesus Christ. It is in Christ we become "fellow-citizens of the saints and of the household of God". (Eph_2:19)

2. Consider the duties this citizenship involves. We are to obey its laws and watch over the interests of Christ"s kingdom.

3. Consider its privileges. We receive protection, guidance, and comfort.

II ITS BLESSED EXPECTATIONS. "From whence also we wait for a Savior, the Lord Jesus Christ.

1. Believers are always looking for the second coming of the Lord to judgment. (Tit_2:13 Act_24:15 Act_26:6, 7 1Th_1:10) It is the "blessed hope" of the saints. (Tit_2:13)

2. There is the expectation of a transfiguration of our bodies by Christs power. "Who shall fashion anew our vile body, that it may be conformed to his glorious body, according to the working whereby he is able even to subdue all things to himself." This allusion to the glorious destiny of our bodies may have been due to the thought of the sensuality of the formalists just condemned.

(1) Consider the vileness of our bodies. Though fearfully and wonderfully made, and though temples of the Holy Ghost in case of all saints, our bodies are vile

(a) as to the materials of which they are composed we are mere dust and ashes;

(b) as to the diseases and infirmities that often darken the soul"s life;

(c) as to sinful desires which find their principal seat or instigation in the body.

(2) Consider the transformation of our bodies. They are to be fashioned according to the likeness of Christ"s glorious body. The change will be

(a) necessary, that the body may be a fitting dwelling-place for the glorified soul;

(b) amazing, for we cannot imagine its nature or extent;

(c) Divine, for it is to be conformed to Christ"s glorious body.

(3) Consider the power which effects the change. "According to the working whereby he is able even to subdue all things to himself.

(a) It is not according to his power merely, but by its exercise, that the transformation will come.

(b) He who is able to subdue all things, even death itself, (1Co_15:26) will subdue our bodies into their finally glorified condition. T.C.

Vers. 20, 21. The blessedness of the Christly.

"For our conversation citizenship is in heaven; from whence also we look for the a Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, who shall fashion anew the body of our humiliation that it may be conformed to the body of his glory according to the working whereby he is able even to subdue subject all things unto himself." The word politeuma which occurs nowhere else in the New Testament, does not mean "speech" or "conduct," but "citizenship." The word "is" is emphatic, signifying "actually exists." If we are Christly our citizenship is not something to be, but is now. The passage, therefore, reveals to us glorious facts connected with the life of a Christly man.

I HE IS A CITIZEN OF THE HIGHEST STATE. He is "in heaven heaven the glorious metropolis of God"s spiritual empire. But how can this be? Is not heaven millions of leagues away, far beyond the reach or ken of men? Suppose it so, citizenship is not dependent on distance. Are not those at the antipodes citizens of the same commonwealth as ourselves? Two things make us citizens of a state.

1. That we be governed by its laws. What are the laws of heaven? The laws of love. In the New Testament these laws are sometimes called "the law of life," the "law of liberty," etc. Love is the supreme law of heaven, and every genuine Christian is governed by this law.

2. That we be invested with its rights. What are the rights which a good government secures to its citizens? Protection, liberty, freedom, facilities for ad v ancement. Heaven secures all these to its citizens, wherever they are, on this planet or on any other. A Christly man enjoys perfect guardianship, glorious liberty, and facilities for everlasting progress.

II HE IS A SUBJECT OF THE HIGHEST HOPES. Not only is a Christly man a citizen of heaven now, enjoying all its rights, but he is looking for, or waiting for, something glorious in the future.

1. The advent of a Savior. "From whence also we look for the Savior." Waiting for the return of him who is the supreme Object of his love. This attitude of mind implies four things.

a. A belief that his Savior is somewhere in existence.

b. A conviction that there is a period when he will appear.

c. A consciousness of fitness to meet him.

d. An assurance that his advent is desirable.

2. A glorious transformation. "Who shall change our vile body of humiliation." The body is not normally vile; not vile, either, in its organization or functions. As an organism it is exquisitely perfect fearfully and wonderfully made;" but in its abnormal state it is "vile" by reason of the diseases to which it is subject, the uses to which it is put, and the undue influence which its pampered appetites have obtained over the intellect, conscience, soul. But a glorious transformation awaits it.

(1) The model. "His glorious body." How glorious was his resurrection-body as he ascended to the heavens! How glorious will it appear as he comes on a great white throne to judge the world! The transformation to be wrought in this body is described in 1Co_15:42-54. Observe:

(2) The agency. "According to the working." That is, in virtue of the effectual working of his power to subject all things to himself. His power is not a dormant element, but an active force, a force working towards glorious results on behalf of his genuine disciples. D.T.

Vers. 20, 21. Our heavenly citizenship.

The Christian is living in two spheres at the same time. Locally, he is a citizen of the world; spiritually, he is in heaven. Compare our Lord"s description of the twofold condition of the apostles whom he was leaving they were "in the world" and yet they were "in him".These (Joh_16:33) spheres are not of necessity opposed the one to the other, but they become so when the lower attempts to usurp the place which belongs to the higher.

I THE DIFFICULTY OF REALIZING THIS HEAVENLY CITIZENSHIP. We are surrounded by the circumstances of our external lives, which press upon us very closely. We are now clothed with a "body of humiliation.

II THE BLESSINGS WHICH PROCEED FROM REALIZING IT.

1. Faith in the power of our King; if we are his subjects he has a dutytowards us which he will surely fulfill.

2. Love for the grace which he bestows.

3. Hope that he will come to free us from this divided service.

III HE HAS HIMSELF SHARED IN THIS TWOFOLD LIFE. While on earth he was still "in heaven". (Joh_2:13)

IV WE ARE TO SHARE IN HIS VICTORY OVER THE WORLD. The body of his humiliation has been changed into the body of his glory. We are to be changed in like manner, so that our outward condition as well as our inner life may partake of the heavenly citizenship. VW.H.

Citizenship in heaven.

I THE FACT. Christians are citizens of heaven.

1. They are under h eavenly government. Other men are ruled by earthly influences laws of the state, social customs, worldly expediency, etc. The true followers of Christ obey higher laws and serve an unseen King. It is their recognized aim to do God"s will on earth as the angels do it in heaven. They confess supreme allegiance to a heavenly Lord.

2. They perform heavenly functions. To be a loyal citizen means to share in the common municipal life. This Christians undertake in their relations with the city above. Their conversation is to be in heaven. They are to set their affections on things above. Their chief concern is to do their work on earth so as best to promote the glory of heaven. Generally they are to shape their lives according to the celestial polity.

3. They enjoy heavenly privileges. Citizenship is a privilege. This was well understood in St. Paul"s day, when some men prided themselves in being born Romans, while others were willing to pay a great price to obtain the rights of Roman citizenship. (Act_22:28) Englishmen now claim protection and immunity from foreign exactions in all parts of the world on account of their nationality. So Christians have the high privileges of Divine liberty, safety, and honor that accompany a heavenly citizenship.

II THE INFLUENCE OF THIS FACT. If it be a truth that Christians are citizens of heaven, it must be a most important truth. Yet many men who consider themselves Christians live as though they had not the faintest conception of the significance of their heavenly relationship. Others have taken the opposite course; forsaking the joys and duties of earth, and treating the world as a sort of Siberia, they have lived like exiles waiting only for the time of their departure. Clearly this is not the use of the heavenly citizenship which the apostles would have advised.

1. It should lead to living worthily. It is a disgrace for an Englishman, on visiting a country of savages, to abandon the decencies of civilization and adopt the practices of the natives. Christians belong to a higher kingdom than anything earthly. They are, therefore, to see to it that they do not degrade their citizenship by following the evil customs of the world, but abstain from fleshly lusts as strangers and pilgrims. (1Pe_2:11) Living in the world, enjoying its innocent fruits, and doing their daily work, they are to keep themselves undefiled and to behave with the purity and charity that befit the fellow-citizens of angels.

2. This citizenship should prevent Christians from being disappointed at receiving adversity in, this world. They are to expect it. This is not their rest. Sojourners on earth, they are not to be surprised if they miss some of the treasures of those who have only earthly possessions.

3. This hot should inspire a constant hope. True Christians must live in the future. Their heavenly citizenship is the promise and pledge of the enjoyment of the inheritance of the saints in light. They are to look for "a city which hath foundations, whose Builder and Maker is God." Members of the higher kingdom, they should live in expectation of the glorious advent of their great King. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Our conversation - The Greek word is of a very extenslve meaning: our citizenship, our thoughts, our affections, are already in heaven.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Saviour

See note, (See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

As if the apostle had said, "As you love your souls, follow not those false teachers afore described, for they are citizens of the world: but imitate and follow us, who are citizens of heaven, where our head is, where our heart is, where our happiness is. It is true we live here below, but we belong to the corporation and society above, our citizenship is in heaven; for we have an high esteem of that happiness, and our chief concern is to make sure of it, and we please and delight ourselves with the joyful expectation of it, and we live answerably to our expectation; as we hope hereafter to love like the angels in glory, so we now endeavour to live like the angels in holiness."

Learn hence, All the faithful, both ministers and people, have a right to heaven, as to their city; they are therefore with their hearts and affections to be daily aspiring after it, and live in hopes of getting, ere long, the full possession of it.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 15

HEAVENLY CITIZENSHIP

20. “For our citizenship is in the heavens.” O blessed consolation, that I am not a citizen of this vain, vile world, but of heaven! We are all sojourners here: the saints, citizens of heaven; and the sinners, citizens of hell. Truly it has been said, that “every man speaks the language of his own country.” Christians in prayer and praise speak the language of heaven, while sinners in profanity and obscenity speak the language of hell. All the governments of earth consider it a sine qua non to protect their own citizens. About forty years ago, while cruel Austria was crushing the political life out of downtrodden Hungary, the citizens of the latter fled into all the countries of Europe, and many to America. Among the latter, Martin Cozta came to our country, passing through the ceremonies of naturalization, became a citizen of the United States. After this, having returned to Hungary to bring his father and mother, and being arrested by the Austrian authorities at Smyrna on the Mediterranean, as a rebel and refugee, he was cast into prison under sentence of death. In this awful dilemma he sends for Captain Ingram, who happened to be in that port in command of the United States war-sloop St. Louis. When the captain waits on him, he hands him his naturalization papers, satisfying him that he is an adopted citizen of the United States. The captain appeals to the Austrian authorities for his release in vain. They treat him with contempt, bidding him to help himself. But what can he do with a single sloop and a hundred men in presence of the Austrian general in command of an army of one hundred thousand? The heroic captain, true to his oath to protect United States citizens in every land and clime, clears his sloop, and prepares to fire on the Austrian fleet. They see the emergency pending, and release Martin Cozta. They could not afford to get into war with the United States over one little man. All the nations of Greece rallied, sailed over the Aegean Sea, and besieged old Troy ten long years, winding up in its capture and destruction, through the famous stratagem of the wooden horse invented by Ulysses. All this, because Paris, the son of Priam, the king of Troy, had come over to Greece, and purloined Helen, the beautiful wife of Menelaus. If the governments of earth thus so wonderfully protect their citizens, how much more does the government of heaven protect every saint in all the world? “Truly the angel of the Lord encampeth around and about them that fear him, and delivereth them.”

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

20. For our conversation is in heaven. Our citizenship. See Revision. We are citizens of heaven itself, our country, from which we are now absent, and which we are seeking. Hence we ought to mind heavenly things. There our Lord dwells, and from thence he will come.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

By Paul's use of "our" and "we" here, he includes himself and the believers in Philippi. (See: Inclusive "We")

our citizenship is in heaven

Possible meanings are 1) "we are citizens of heaven" or 2) "our homeland is heaven" or 3) "our true home is heaven."

He will transform our lowly bodies

"He will change our weak, earthly bodies"

into bodies formed like his glorious body

"into bodies like his glorious body"

body, formed by the might of his power to subject all things to himself

This can be stated in active form. AT: "body. He will change our bodies with the same power he uses to control all things" (See: Active or Passive)

translationWords

heaven

Savior

Jesus

glory

power

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20.] For (I may well direct you to avoid τοὺς τὰ ἐπίγεια φρονοῦντας:—for—our state and feelings are wholly alien from theirs) our (emphatic) country (the state, to which we belong, of which we by faith are citizens,—ἡ πατρίς, Thl.; meaning the Kingdom of God, the heavenly Jerusalem (Gal 4:26. Col 3:1 ff.). This objective meaning of the word is better than the subjective one, ‘our citizenship’ (πολιτεία, Act 22:28: but they seem sometimes to be used indifferently, see Palm and Rost’s Lex., and Aristot. Pol. iii. 4, κύριον μὲν γὰρ τὸ πολίτευμα τῆς πόλεως· πολίτευμα δʼ ἐστὶν ἡ πολιτεία, cf. however, on the other side, Ellicott: and his note through out), or, ‘our conversation,’ as vulg. E. V., which rendering seems to want precedent. Conyb. renders it ‘life:’ but this is insufficient, even supposing it justifiable, as giving the English reader the idea of ζωή, and so misleading him. I may remark, in passing, on the unfortunate misconception of St. Paul’s use of the plural, which has marred so many portions of Mr. Conybeare’s version of the Epistles, and none more sadly than this,—where he gives the Apostle’s noble description of the state and hopes of us Christians, as contrasted with the τὰ ἐπίγ. φρονοῦντες,—all in the singular—‘For my life, &c.,—from whence also I look, &c.’) subsists (the word is more solemn, as indicating priority and fixedness, than ἐστιν would be: see notes, ch. 2:6, and Act 16:20) in the heavens, from whence (οὗ does not refer to πολίτευμα, as Beng., al.—nor = ὧν, nor to be rendered ‘ex quo tempore,’ as Erasm., but ἐξ οὗ is adverbial, ‘unde,’see Winer, § 21. 3, and cf. Xen. Anab. i. 2. 20, ἡμέρας τρεῖς, ἐν ᾧ) also (additional particular, following on heaven being our country) we wait for (expect, till the event arrives: see note on Rom 8:19, and a dissertation in the Fritzschiorum Opuscula, p. 150 ff.) a Saviour (emphatic: therefore we cannot τὰ ἐπίγ. φρονεῖν, because we are waiting for one to deliver us from them. Or, as Saviour (Ellic.): but perhaps the other is preferable, as being simpler), (viz.) the Lord Jesus Christ,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Conversation [παλιτευμα] . Only here in the New Testament. Rev., citizenship, commonwealth in margin. The rendering conversation, in the sense of manner of life (see on 1Pe 1:15), has no sufficient warrant; and that politeuma commonwealth, is used interchangeably with politeia citizenship, is not beyond question. Commonwealth gives a good and consistent sense. The state of which we are citizens is in heaven. See on ch. 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).

Is in heaven [υπαρχει] . The use of this word instead of ejsti is is peculiar. See on being, ch. 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.

We look for [απεκδεχομεθα] . Rev., wait for. See on 1Co 1:7. Used only by Paul, and in Heb 9:28. Compare Rom 8:19, 23, 25; Gal 5:5. It indicates earnest, patient waiting and expectation. As in ajpokaradokia earnest expectation, ch. 1 20, the compounded preposition ajpo 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.

The Savior, the Lord Jesus Christ [σωτηρα] . Savior 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."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.