Philippians 3:12-21

Submitted to Dr. Kimbrough | Later Pauline Epistles | December 2023

Greetings (1:1-2)

Paul expresses thanksgiving (1:3-20)

Thanksgiving for the Philippian Church (1:3-11)

Paul is grateful for the confidence he can have in them (1:3-6)

Paul remembers them fondly (1:3)

Paul prays for their walk (1:4-5)

Confidence in their sanctification (1:6)

Paul feels deep affections for the church (1:7-8)

Paul prays for their growth (1:9-11)

Prayer for their love to grow (1:9)

That their love growing would bring discernment and growth (1:10-11)

Thanksgiving for the advance of the gospel (1:12-20)

Results from Paul’s imprisonment (1:12-17)

Paul’s imprisonment progressed the gospel (1:12-14)

The gospel progressed (1:12)

Imprisonment for the sake of Christ is known (1:13)

Imprisonment has led to salvation and courage (1:14)

The balance of bad and good coming from Paul’s imprisonment (1:15-17)

Imprisonment has led to bad and good preaching (1:15)

The good preaching comes from love (1:16)

The bad preaching comes from selfishness (1:17)

Paul’s joy in the Christ being exalted because of his imprisonment (1:18-20)

Live like Christ (1:21-3:21)

Paul desiring Christ in life or death (1:21-26)

To live is Chris and die is gain (1:21)

Paul will live fruitfully if he is to live (1:22)

Death would be welcomed by Paul, but life is important (1:23-24)

Paul will remain with the Philippians (1:25-26)

The Philippians should conduct themselves like Christ (1:27-2:4)

Paul encourages the Philippians to stand firm in a unified maturity (1:27)

Do not be afraid of opponents (1:28)

The Philippians will believe and suffer for Christ like Paul (1:29-30)

Through Christ’s fellowship, be unified (2:1-2)

Do not be selfish, but be selfless (2:3-4)

The Philippians should have the same attitude as Christ (2:5-18)

Be like Christ in attitude (2:5)

Christ was God but humbled himself (2:6-11)

He humbled himself to servanthood, humanity, and death (2:6-8)

Because of Christ’s humility, God exalted him (2:9)

Everyone will acknowledge Jesus as Lord (2:10-11)

The Philippians must work out their salvation (2:12-18)

The Philippians should obey in Paul’s absence (2:12)

God is working through them (2:13)

They should be selfless to be set apart from the generation (2:14-15)

Their hard work will end in rejoicing (2:16-18)

The race will not be in vain (2:16)

Paul rejoices in pouring out (2:17)

Paul encourages the Philippians to rejoice in being poured out (2:18)

Timothy and Epaphroditus (2:19-30)

Timothy (2:19-24)

Paul hopes to send Timothy soon (2:19)

Others do not care deeply for the Philippians welfare (2:20-21)

Timothy has proven himself (2:22)

Timothy will go soon and Paul after hopefully (2:23-24)

Epaphroditus (2:25-30)

Paul is sending Epaphroditus (2:25)

Epaphroditus was sick and longs to return (2:26-27)

The Philippians may joyfully see Epaphroditus since he survived (2:28-30)

Work toward the prize and watch out for the enemies (3:1-21)

Act like the truly circumcised (3:1-3)

Rejoice in the Lord (3:1)

Look out for the false teachers (3:2)

The true circumcision glory in Christ alone (3:3)

Paul’s confidence and joy (3:4-11)

Paul’s confidence in the flesh (3:4-6)

Confidence in the flesh is a loss to Christ (3:7-8)

Righteousness from faith brings knowledge of Christ (3:9-10)

Being conformed to Chris results in resurrection (3:11)

Paul encourages the Philippians to press on toward the goal and prize (3:12-17)

Paul still steadily strives for the goal and prize (3:12-14)

Paul explains his imperfections, yet continued efforts (3:12-13)

Paul fights for the prize which is obtained through Christ Jesus (3:14)

The Philippians should adapt according to pursue the goal (3:15-17)

Paul argues for a changed goal-pursuant mindset (3:15)

Paul argues for a maintained goal-pursuant lifestyle (3:16)

Paul encourages imitation of himself and other believers (3:17)

Paul contrasts the walk and consequences for the believer and unbeliever (3:18-21)

Paul mourns those who are enemies of Christ (3:18)

Those focused on earthly things will be destroyed (3:19)

The citizen of heaven waits eagerly for Jesus (3:20)

Jesus’ power will transform the believer into the glory of his likeness (3:21)

Closing (4:1-23)

Paul reemphasizes miscellaneous ways to live in Christ (4:1-9)

Paul encourages them to stand firm (4:1)

Help Eudora and Syntche to live in unity (4:2-3)

Rejoice in the Lord (4:4)

Be gentle (4:5)

Pauls tells them to not be anxious, but stay in God’s peace (4:6-7)

Paul asks them to practice and put their mind on things of God (4:8-9)

Paul is grateful for their care for him (4:10-19)

Thanksgiving for their concern (4:10)

Paul’s contentedness (4:11-13)

The Philippians’ gift is also their blessing (4:14-19)

They provided well, since Paul had received nothing else (4:14-16)

Paul’s desires their blessing for giving (4:17-19)

Farewell (4:20-23)

Glory to God (4:20)

Greetings (4:21-22)

Grace be with you (4:23)

Introductory Issues

The Philippian church stood as a model of health to other churches and a glimpse of God to a pagan city.1 The city of Philippi was erected in northeast Macedonia between River Strymon and Nestos whose lands were lush with resources such as water, lumbar, metals, and even a gold mine near the city. The city was established under Philip II of Macedon and gained prominence under his son Alexander the Great who made it the Greek empire’s capital. When Rome conquered it 200 years later, it dramatically lost popularity and mining was stopped until the civil war between Antony, Octavian, Brutus, and Cassius.2 It was then rebuilt and named a Roman colonia which brought benefits including “the use of Roman law in local affairs and sometimes exemption from tribute and taxation.”3

Paul founded the Philippian church during his second missionary journey which was accompanied by a few well-known Biblical characters. The first being, Lydia, a prominent woman in Philippi who was converted along with her family and was likely the local patron of the church. Secondly, Paul cast a demon from a slave-girl in Philippi, ultimately landing him and Silas in jail after being beaten and stripped. Finally, while in jail, an earthquake takes place, and the jailer in his despair is thrilled to find Paul and Silas staying in their cells, so he and his family convert as well. Paul and Silas are released from prison by fearful government officials who learn that Paul is a Roman citizen.4 These radical stories provide the backdrop for a church that becomes a beacon of Christianity in a pagan city.

Philippi was located next to a “750-foot-high rock cliff which overlooked” the city. This cliff housed pagan religious reliefs carved into it.5 The city also boasted a robust belief in the emperor cult, and the Roman government classified all other religions as legal or illegal. Christianity had not yet been accepted or rejected during Paul’s time. Along with the cult, the city worshipped Roman and Greek gods and the Thracian religion which was known for being barbaric and crude.6

Fast-forward to Paul’s imprisonment in Rome which is traditionally believed to be the location of the book of Philippians being written.7 Certain scholars believe that Philippians could have been written in Corinth, Ephesus, or Caesarea as well, but most still hold to the belief that Paul wrote it while imprisoned in A.D. 60-62.8 There are also arguments pertaining to the ‘unity’ of Philippians—whether the book is actually one letter or if it was originally two or three letters which have along the years been combined. If true that Philippians is more than one letter, then the general belief is that chapter three marks the beginning of the second letter. If Philippians is only one letter, some believe that before chapter three, Paul received crucial information that led him to change his tone.9 Though interesting, this debate does not profoundly alter the intention of the writings to Philippi, however, it does provide clarity and background to the reason for Paul’s change in tone starting in chapter three.

Scholars claim that Paul writes Philippians to a group of house churches mostly for the purpose of thanking them for their support.10 In the letter Paul prepares the church for the coming of Timothy, Epaphroditus, and eventually himself. Paul displays a deep desire to return Epaphroditus home to Philippi because he had gone to Paul and almost died from sickness.11 Paul seems deeply pleased with the church and a gift they sent to him, but also uses the letter to address certain concerns with disunity in the church, so that they will work together in the face of coming persecution.12

The conversations regarding disunity become important when discussing who the ‘enemies’ are that Paul references in Phil 3:18-19. Some scholars argue that the ‘enemies’ are possibly Jews arguing for legalism and food laws “opposed Paul’s teaching that Gentiles were saved as Gentiles and that the law was fulfilled in them by the Spirit.”13 However, there are reasons to believe that very few Jews would have been present in Philippi due to the regions strong Roman anti-semitism.14 Alternately, this could be a start of Gnostic beliefs beginning as a group focused on perfectionism within the church. These individuals could have an incorrect eschatology arguing that they had reached perfection presently and their salvation had been fully realized. “Such a ‘realized eschatology’ would breed false claims for present perfection, promising exemption from suffering, and leading to a denial of a future resurrection.”15 Regardless of the starting point, it is clear that Paul wants to fight against a legalistic, perfectionist outlook, and he urges the Philippians to join him.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. 2nd Edition. Downers Grove, IL: InterVarsity, 2014.

Martin, Ralph P. Philippians: An Introduction and Commentary. Edited by Leon Morris. Tyndale New Testament Commentaries. Vol. 11. Downers Grove, IL: InterVarsity, 2015. Retrieved from https://mobius.overdrive.com/mobius-swbu/content.

Melick, Richard R. Jr. Philippians, Colossians, Philemon. Edited by David S. Dockery. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. Vol. 32. Nashville, TN: B&H, 1991. Retrieved from https://mobius.overdrive.com/mobius-swbu/content.

Contextual Analysis

Though some scholars debate the exact purpose of Philippians, many agree that Paul writes it in order to extend his thanksgiving for the Philippian church.1 Paul is grateful for the Philippian church’s love of Christ. Because of his close relationship with them and their care for him, he joyously takes time to share the progress of the gospel that has happened even amidst his suffering.2 Since Paul cares deeply for the church and is watching them grow, in love he desires to push them toward Christlike character and unity. He sees the propensity for them to struggle in unity as they have some people opposing them, so he desires to exhort them towards further unification and growth as they become more like Christ. He continues to encourage them through the revelation that Timothy and Epaphroditus will be uniting with them.3

As was discussed more thoroughly in the previous paper, some scholars claim that chapter three was not part of the original letter or perhaps that it was a digression, since digressions such as this one seem to be common in ancient literature.4 There are many literary connections with the rest of the book, so chapter three seems to be part of the book, and even if the passage is a digression, the digression does not seem to be major.5

Phil 3:1 begins with “Finally” which is often used merely as a transition in a letter, and much of chapter three expounds on earlier ideas presented.6 In v. 2, Paul mentions opponents to the Philippian church, referencing them here as “dogs” and later in vv. 18-19, he talks about “enemies of the cross of Christ.” Some see this as odd, but Paul brought up the idea of enemies all the way back in Phil 1:28 when he exhorts the Philippians to be Christlike in order to not be alarmed by their “opponents.” Chapter three is expounding on this idea, as it also revolves around finding a humility and maturation in Christ which are mentioned earlier in Philippians as well. Paul spends Phil 2:1-13 telling the church to be humble in their salvation just as Christ was humble when he became flesh. Then, in vv. 6-9 of chapter three, Paul further encourages them to find humility because anything earthly that brought pride was counted as loss in order to gain Christ. Finally, Paul speaks of sanctification as running in a race in order to obtain the goal in both 2:16 and 3:14. Vv. 12-21 specifically aid in Paul’s argument that believers are to run toward Christlikeness, unlike those who oppose Christ in their earthly appetites, and he proffers the reasoning for doing so as he claims we have “citizenship in heaven.” Chapter three serves to round out the discussions that were started earlier in the letter. Chapter four briefly encourages the church to think of excellence as they become more like Christ, and the book is then closed as Paul again shares his appreciation for the church’s faithfulness and generosity.7

Keener, Craig S. The IVP Bible Background Commentary: New Testament. 2nd Edition. Downers Grove, IL: InterVarsity, 2014.

Melick, Richard R. Jr. Philippians, Colossians, Philemon. Edited by David S. Dockery. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. Vol. 32. Nashville, TN: B&H, 1991.

Verse Analysis

Introduction

While imprisoned in Rome, Paul engages the Philippian church through a letter offering thanksgiving and exhortation towards Christlike character and unity.1 Philippians 3:12-21 lands amidst this argument for perseverance in Christlikeness. In Phil 3:12-21, Paul details his own journey of sanctification, encourages the believers in Philippi to join him in this race, and explains the outcome of walking with or without Christ.

Vv. 12-16

Paul utilizes the metaphor of running a race throughout vv. 12-16 in order to spur the Philippian church toward a unified fixation on running toward Christ. In vv. 12-14, Paul offers his sanctification journey as an example before encouraging them likewise in vv. 15 and 16. This imagery of a race would be impactful for the people as it evoked a familiar image from the Greek games.2 Paul’s audience could visualize a man straining towards the finish line, muscles taught, eyes fixated on the goal, unwilling to glance behind him so as not to hinder his forward motion.

Paul begins v. 12 by claiming that he has not “obtained it” which requires an understanding of the preceding verses (Phil 3:12 NASB). The “it” being sought after is detailed in vv. 8-11 as Paul describes his desire to know Christ deeply, being found righteous through faith, and attaining “to the resurrection from the dead” (Phil 3:11 NASB).3 Paul goes on to explain that he is not yet “perfect” (Phil 3:12 NASB) The Greek word used there for “perfect” is teleioō which means “to make…complete” with the implication of the thing being completed being “one’s character.”4

To clarify, what Paul has not yet attained in v. 12 is a “completion of his salvation.” 5 This completion is found through perfect knowledge of and union with Christ, which cannot be fully obtained while in this sinful, corrupted world. 6 The solution to this problem of an inadequate body incapable of achieving perfection is found in v. 21. Despite Paul’s own emphasis on his lack of perfection in v. 12, he presses on relentlessly. Paul knows that believers cannot obtain perfection but says they should strive for it anyways.7 Furthermore, Paul is likely confronting a common first century argument that claimed the resurrection of believers had already occurred, so Paul could be urging them to realize his own lack of completion.8 He runs in order to be “conformed to His death,” in other words, to be sanctified and become more like Christ, and also the ESV translation says that Paul presses on “because Christ Jesus has made me his own” (Phil 3:12 ESV).

In vs. 13, Paul restates the points that he made in v. 12, while heightening the intensity by claiming that he will forget “what lies behind” in order to focus on the goal ahead (Phil 3:13 NASB). In other words, Paul will not let his past Christian achievements or failures distract from him running forwards. In some of his other writings, Paul does spend time glancing back at what has been accomplished for the gospel, but only in light of continuing to strive ahead.9

“What lies ahead” is “the prize of the upward call of God in Christ Jesus” (Phil 3:13-14 NASB). So, what is the “upward call” or this prize for finishing the race? Theologians offer three options. The first assumes that the upward call refers to eternal life in the presence of God. The second points to the athletic imagery, claiming that the “upward call” was a reference to walking up to receive the prize after winning a race. The final option is that the prize is the “full and complete gaining of Christ, for whose sake everything else has been counted loss.” 10 Due to the pervading race image, the second option is likely, since it was common in the Greek games for the winner to be called up to receive their prize from a prominent official. 11 However, it is likely that, though that imagery is used, the primary intent of the phrase is to recall either eternal life with God, gaining Christ, or even a mixture of both.

Vv. 17-21

After proffering his own example, in vv. 15 and 16, Paul begins to invite the Philippians to join him. Paul utilizes “us,” “you,” and “we” in the hopes that the Philippian church will draw themselves into this, and see themselves as mature, so that they will identify with it and “be characterized by the same Christ-centered ambition he has.”12

Paul makes a surprising claim in v. 15, arguing that some of them, himself included, are “perfect” (Phil 3:15 NASB). The word here for “perfect,” teleios, describes something that is already made perfect, rather than the earlier teleioō, in v. 12, which implied a movement towards perfection.13 This claim of achieved perfection, or maturity as the NIV states, is surprising because just a couple of verses ago, Paul was emphasizing his own lack of perfection. Similarly, in Greco-Roman philosophy, the more mature sages would claim the status of perfection in order to differentiate themselves from the novices. These “perfect” sages, however, “generally admitted that they were not yet ‘perfect’…but were making progress.” 14

Because of Paul’s status as a mature believer, he exhorts the Philippians to adopt the same “attitude” (Phil 3:15 NASB). “Attitude,” phroneō in the Greek, implies a unified and thoughtful judgement of minds towards something.15 Paul desires the mature believers in Philippi to share his fixation on the prize and assures them that if anything else detracts from these thoughts, God will do a work within them to redirect their eyes.

Verses 17-21 exemplify the results of running the race fixated on either the right or wrong mindset. Verse 17 is the transition as Paul calls for the church to imitate him in his walk. In v. 17, Paul says to “walk according to the pattern you have in us” (Phil 3:17 NASB). Most scholars believe that “us” refers to any mature believer similar to Paul whom the Philippians can imitate.16 It was common in the ancient world for disciples to imitate their teacher, so Paul uses himself and other mature believers as an example.17

In tears in v. 18, Paul introduces the “enemies” of Christ, claiming that they have an ulterior walk from his own pursuit of Christ (Phil 3:18 NASB). In literature and public speaking during this time, it was a common practice to include “expressions of passion” in order to emotionally engage the audience.18 Scholars do not agree on who these people are, but a few important factors can be discerned about them. These “enemies” were “probably not members” of the Philippian church due to the expressions of thanksgiving presented throughout the book. Most likely it is the behavior of the individuals that made them enemies, because of the emphasis on their walk.19 Scholars believe Paul is potentially referring to people who were claiming a Christian identity.20 It seems highly probable that these enemies were actually legalistic Jews, because the allegations in v. 19 would deeply impact them.21

Verse 19 lists the repercussions and sins of these “enemies.” Their “end” denotes an implied goal or what their entire life is striving towards (Phil 3:18 NASB). There is an implication of eschatology in the consequences of this goal because it hints at a final outcome of “destruction” (Phil 3:18 NASB).22 After stating the final outcome, Paul lists their wrongs, iterating that they are ruled by their appetite. It was common for Greco-Roman philosophers to speak against gluttony because this was a trend among Romans, and it led them away from spirituality. Paul takes it one step further beyond gluttony to include any indulgence of the flesh. “This would be a serious insult to those who thought they were zealous for the *law (*Diaspora Jews emphasized how the law enabled them to master passions); but Paul had already “shamed” their “glory” by his own example in 3:4-8.”23

The next sin connotes placing pride in things that should bring shame. If the “enemies” are legalistic Jews, then this probably references their circumcision which they found immense pride in even though it was no longer required. 24 Furthermore, these unbelievers have “set their minds” on things of flesh rather than running towards Christ (Phil 3: 19 NASB). The Greek word for “set their minds” is the same word phroneō that was used in v. 15 as “attitude.” 25 In this verse, the word implies that these “enemies” are intentionally, thoughtfully seeking their own earthly pleasures.26

Finally, v. 20 shifts its focus to the end results of the believer’s run. Believers have “citizenship…in heaven,” and the Greek here implies a legal sense of citizenship, which would have resounded with the Philippian church (Phil 3:20 NASB).27 Some of the church would have been Roman citizens because of Philippi’s status and would have resonated with being a citizen of somewhere they did not live.28 Paul argues that the Philippian’s mentality of a citizenship in heaven should determine their attitude and behavior.29 They should “eagerly wait for a Savior” (Phil 3:20 NASB). This reference to Jesus as Savior is rare in the New Testament, but effective in a city where many deities were named as saviors.30

In v. 21, Paul claims that the Savior, Jesus, will “transform” believer’s bodies to be like His glorious one (Phil 3:21 NASB). This is the final culmination of a race well-run; to have a body that is a “perfect vehicle for God’s deathless Spirit, a body that is invariably responsive to his transformed personality.”31 Paul is aware that his current body broken by sin cannot withstand eternity in heaven, but Jesus, through his power, implements a change of the person both internally and externally.32 The Greek word for “transform” is metaschēmatizō.33 This word is used in the Bible three times with words that are translated into English as “disguise,” however, this transformation is no disguise. Believers are completely altered in order to live eternally as citizens of heaven in the presence of God.34 Jesus makes this transformation through the same power that he utilizes to submit the world to Himself. The transformation of believer’s bodies into his glorious likeness is just one key part of his subjection of the entire universe to his own person.”35

Blue Letter Bible. “Strong’s G3345 – metaschēmatizō – Thayer’s Greek Lexicon.” Last modified 2023. Accessed November 20, 2023. https://www.blueletterbible.org/lexicon/g3345/nasb95/mgnt/0-1/.

Blue Letter Bible. “Strong’s G5046 – teleios– Thayer’s Greek Lexicon.” Last modified 2023. Accessed November 20, 2023. https://www.blueletterbible.org/lexicon/g5046/nasb95/mgnt/0-1/.

Blue Letter Bible. “Strong’s G5048 – teleioō – Thayer’s Greek Lexicon.” Last modified 2023. Accessed November 20, 2023. https://www.blueletterbible.org/lexicon/g5048/nasb95/mgnt/0-1/.

Blue Letter Bible. “Strong’s G4175 – politeuma – Thayer’s Greek Lexicon.” Last modified 2023. Accessed November 20, 2023. https://www.blueletterbible.org/lexicon/g4175/nasb95/mgnt/0-1/.

Blue Letter Bible. “Strong’s G5426 – phroneō – Thayer’s Greek Lexicon.” Last modified 2023. Accessed November 20, 2023. https://www.blueletterbible.org/lexicon/g5426/nasb95/mgnt/0-1/.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. 2nd Edition. Downers Grove, IL: InterVarsity, 2014.

Melick, Richard R. Jr. Philippians, Colossians, Philemon. Edited by David S. Dockery. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. Vol. 32. Nashville, TN: B&H, 1991.

O’Brien, Peter T. The Epistle to the Philippians. The New International Greek Testament Commentary. Grand Rapids, MI: Wm. B. Eardmans, 1991.

Application

Though Philippians 3:12-21 was written by Paul for the culture and context of the Philippian church, the correlation to today’s church is rather direct. Paul exhorts the church towards perseverance in Christlikeness, and today’s American churches, need the same challenge. His main argument in this passage is that the church should strive for perfection in sanctification, which, though not attainable now, is the end goal of a citizen of heaven after Christ has transformed their lowly body to glorification.1 Today’s church houses numerous nominal Christians in America. It is culturally acceptable to claim Christianity, but not walk like a disciple of Christ. The concept of salvation has become “fire insurance” or a way to escape hell, rather than a genuine faith in Jesus that results in actions. What Paul is urging the Philippians, and by extension, today’s church to do is become more like Christ, so that they can obtain the prize of everlasting life with Christ.

Even the racing imagery correlates easily today. With American fixation on sports, an athlete is an ideal image of a person focused and elite. Paul asks for believers to look the same way as a dedicated athlete, not glancing behind them, but “reaching forward” (Phil 3:13 NASB). Many individuals serving in ministry today focus on the numbers or resume-worthy results of their ministry rather than fixating on eternity with Christ, allowing him to be glorified instead.

Though modern culture may struggle with Paul’s claim of perfection, not understanding his reference to the philosophical titles of his culture, the concept of vv. 15-17 still apply.2 Paul desires for the Philippians to view themselves as mature Christians, while also encouraging younger believers to follow and mimic mature believers such as himself. This is not a claim of pride on Paul’s account but a reference to discipleship, in which the student would mimic the teacher. Though discipleship seems like an odd concept in modern culture, one that flies in the face of individualism, Jesus commands Christians to make disciples. Rather than merely evangelizing, mature believers must clearly demonstrate to new believers that salvation demands a lifestyle change of living as disciples of Christ, laying down their fleshly desires, and following him. Mature believers are meant to act as a guide to novices, both through teaching them and also through being mimicked.

In vv. 18-19, Paul describes the walk of the nonbeliever which looks very similar today. He focuses on their gluttony, the way they glory in what should bring shame, and desire things of flesh. These concepts show up differently today but are prevalent, nonetheless. Americans are known for gluttony, devouring unhealthy foods, uncaring to muster self-control. Furthermore, consumerism provides another outlet for American gluttony; people buy the newest items, only to realize they must catch back up again too soon. This leads them to find glory in items, which coincides with Paul’s second accusation. They glorify clothing, individuality, expensive goods, and everything else that brings status, and their “end is destruction” just as it would have been in the time of Paul (Phil 3:19 NASB).

Finally, vv. 20-21 ring true for today’s believers who also claim “citizenship…in heaven” and still wait for the return of Christ with eager anticipation. Just as Paul claimed for the Philippians, Christ will transform our broken, sinful bodies into glorified bodies like His own, capable of living for eternity in the presence of God.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. 2nd Edition. Downers Grove, IL: InterVarsity, 2014.

Melick, Richard R. Jr. Philippians, Colossians, Philemon. Edited by David S. Dockery. The New American Commentary: An Exegetical and Theological Exposition of Holy Scripture. Vol. 32. Nashville, TN: B&H, 1991.