Philippians 3:21

When we rise and are changed and are made spiritual in soul, body and spirit (for all these three make up one man and are one spirit), the body in which we have been humbled will be raised. It will be of the same and …

In this place of worship dwells the mystery of the resurrection. For what was fulfilled in Christ in the flesh was this: that he should save souls and also cause immortality to be given to the flesh through resurrection. This he accomplished by the power …

What he obviously means is that those who no longer desire sins are immortal, since they enjoy divine delights. That is the rule ordained for the blessed, of whom it is said, "They shall be as angels."

The transformation, he says, is the restoration into an impassible and glorious state. For now the body is a body of desire and of humiliation, and therefore Daniel was called "a man of desires." But then it will be transfigured into an impassible body, not by the change of the arrangement of the members, but by its not desiring carnal pleasures.

But that, being first severely beaten with clubs, and ill-used, you have begun by sufferings of that kind, the glorious firstlings of your confession, is not a matter to be execrated by us. For a Christian body is not very greatly terrified at clubs, seeing all its hope is in the Wood. The servant of Christ acknowledges the sacrament of his salvation: redeemed by wood to life eternal, he is advanced by wood to the crown. But what wonder if, as golden and silver vessels, you have been committed to the mine that is the home of gold and silver, except that now the nature of the mines is changed, and the places which previously had been accustomed to yield gold and silver have begun to receive them? Moreover, they have put fetters on your feet, and have bound your blessed limbs, and the temples of God with disgraceful chains, as if the spirit also could be bound with the body, or your gold could be stained by the contact of iron. To men who are dedicated to God, and attesting their faith with religious courage, such things are ornaments, not chains; nor do they bind the feet of the Christians for infamy, but glorify them for a crown. Oh feet blessedly bound, which are loosed, not by the smith but by the Lord! Oh feet blessedly bound, which are guided to paradise in the way of salvation! Oh feet bound for the present time in the world, that they may be always free with the Lord! Oh feet, lingering for a while among the fetters and cross-bars, but to run quickly to Christ on a glorious road! Let cruelty, either envious or malignant, hold you here in its bonds and chains as long as it will, from this earth and from these sufferings you shall speedily come to the kingdom of heaven. The body is not cherished in the mines with couch and cushions, but it is cherished with the refreshment and solace of Christ. […]

That in the meantime we die, we are passing over to immortality by death; nor can eternal life follow, unless it should befall us to depart from this life. That is not an ending, but a transit, and, this journey of time being traversed, a passage to eternity. Who would not hasten to better things? Who would not crave to be changed and renewed into the likeness of Christ, and to arrive more quickly to the dignity of heavenly glory, since Paul the apostle announces and says, "For our conversation is in heaven, from whence also we look for the Lord Jesus Christ; who shall change the body of our humiliation, and conform it to the body of His glory? " Christ the Lord also promises that we shall be such, when, that we may be with Him, and that we may live with Him in eternal mansions, and may rejoice in heavenly kingdoms, He prays the Father for us, saying, "Father, I will that they also whom Thou hast given me be with me where I am, and may see the glory which Thou hast given me before the world was made." He who is to attain to the throne of Christ, to the glory of the heavenly kingdoms, ought not to mourn nor lament, but rather, in accordance with the Lord's promise, in accordance with his faith in the truth, to rejoice in this his departure and translation.

"Who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory." By little and little he hath carried us up. The body now suffereth many things: it is bound with chains, it is scourged, it suffereth innumerable evils; but the body of Christ suffered the same. This, then, he hinted at when he said, "That it may be conformed to the body of his glory." Wherefore the body is the same, but putteth on incorruption. "Shall fashion anew." Wherefore the fashion is different; or perchance he has spoken figuratively of the change. He saith, "the body of our humiliation," because it is now humbled, subject to destruction, to pain, because it seemeth to be worthless, and to have nothing beyond that of other animals. "That it may be conformed to the body of his glory." What? shall this our body be fashioned like unto Him, who sitteth at the right hand of the Father, to Him who is worshiped by the Angels, before whom do stand the incorporeal Powers, to Him who is above all rule and power, and might? If then the whole world were to take up weeping and lament for those who have fallen from this hope, could it worthily lament? because, when a promise is given us of our body being made like to Him, it still departs with the demons. I care not for hell henceforth; whatever can be said, having fallen from so great glory, now and henceforth consider hell to be nothing to this falling away. What sayest thou, O Paul? To be made like unto Him? Yes, he answereth; then, lest you should disbelieve, he addeth a reason; "According to the working whereby He is able even to subject all things unto Himself." He hath power, saith he, to subject all things unto Himself, wherefore also destruction and death. Or rather, He doth this also with the same power. […]

This coming involves three things: first, the general resurrection; hence he says, who will change our lowly, because it is subject to death, body: "Man, who is a maggot, and the son of man, who is a worm" (Job 25:6); "What is sown is perishable, …

Much does our body now endure: it is bound, scourged, and subjected to countless calamities. Therefore it is called a "body of humiliation," because it is subject to corruption and decay. But it will be transformed, that is, while remaining the same, it will be …

It will then 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 - Like that wonderfully glorious body which he wears in his heavenly kingdom, and on his triumphant throne.

At Christ's resurrection was a glorious instance of the divine power, and therefore he is declared to be the Son of God with power, by the resurrection from the dead ( Rom. i. 4 ), so will our resurrection be: and his resurrection is a standing evidence, as well as pattern, of ours.

Who shall change our vile body,....

Who shall change our vile body - compare the notes at 1 Cor. 15: The original words, which are rendered here as “vile body,” properly mean “the body of humiliation;” that is, our humble body. It refers to the body as it is in its present state, as subject to infirmities, disease, and death. It is different far from what it was when man was created, and from what it will be in the future world.

Greek, "Who shall transfigure the body of our humiliation (namely, in which our humiliation has place, 2Co 4:10; 2Ti 2:12), that it may be conformed unto the body of His glory (namely, in which His glory is manifested), according to the effectual working whereby," &c.

I SHOULD MISLEAD YOU if I called these verses my text, for I intend only to lay stress upon the closing expression, and I read the two verses because they are needful for its explanation. It would require several discourses to expound the whole of so rich a passage as this. Beloved, how intimately is the whole of our life interwoven with the life of Christ! His first coming has been to us salvation, and we are delivered from the wrath of God through him.

I SHOULD MISLEAD YOU if I called these verses my text, for I intend only to lay stress upon the closing expression, and I read the two verses because they are needful for its explanation. It would require several discourses to expound the whole of so rich a passage as this. Beloved, how intimately is the whole of our life interwoven with the life of Christ! His first coming has been to us salvation, and we are delivered from the wrath of God through him. We live still because he lives, and never is our life more joyous than when we look most steadily to him. The completion of our salvation in the deliverance of our body from the bondage of corruption, in the raising of our dust to a glorious immortality, that also is wrapped up with the personal resurrection and quickening power of the Lord Jesus Christ. As his first advent has been our salvation from sin, so his second advent shall be our salvation from the grave. He is in heaven, but, as the apostle saith, “We look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body.” We have nothing, we are nothing, apart from him. The past, the present, and the future are only bright as he shines upon them. Every consolation, every hope, every enjoyment we possess, we have received and still retain because of our connection with Jesus Christ our Lord. Apart from him we are naked, and poor, and miserable. I desire to impress upon your minds, and especially upon my own, the need of our abiding in him. As zealous laborers for the glory of God I am peculiarly anxious that you may maintain daily communion with Jesus, for as it is with our covenant blessings, so is it with our work of faith and labor of love, everything depends upon him. All our fruit is found in Jesus.

EVERY doctrine of the Word of God has its practical bearing. As each tree bears seed after its kind, so does every Truth of God bring forth practical virtues. Hence you find the Apostle Paul very full of "therefore"—his therefores being the conclusions drawn from certain statements of Divine Truth. I marvel that our excellent translators should have divided the argument from the conclusion by making a new chapter where there is least reason for it. Last Lord's Day I spoke with you concerning the most sure and certain Resurrection of our Lord Jesus [#1958— The First Appearance of the Risen Lord to the Eleven]—now there is a practical force in that Truth of God which constitutes part of what is meant by, "the power of His Resurrection." Since the Lord has risen and will surely come a second time—and will raise the bodies of His people at His coming—there is something to wait for and a grand reason for steadfastness while thus waiting. We are looking for the coming of our Lord and Savior Jesus Christ from Heaven and that He shall "fashion anew the body of our humiliation, that it may be conformed to the body of His Glory." Therefore let us stand fast in the position which will secure us this honor. Let us keep our posts until the coming of the great Captain shall release the sentinels. The glorious resurrection will abundantly repay us for all the toil and travail we may have to undergo in the battle for the Lord. The Glory to be revealed even now casts a light upon our path and causes sunshine within our hearts! The hope of this happiness makes us even now strong in the Lord and in the power of His might. Paul was deeply anxious that those in whom he had been the means of kindling the heavenly hope might be preserved faithful until the coming of Christ. He trembled lest any of them should seem to draw back and prove traitors to their Lord.

EVERY doctrine of the Word of God has its practical bearing. As each tree bears seed after its kind, so does every Truth of God bring forth practical virtues. Hence you find the Apostle Paul very full of "therefore"—his therefores being the conclusions drawn from certain statements of Divine Truth. I marvel that our excellent translators should have divided the argument from the conclusion by making a new chapter where there is least reason for it.

Who shall change our vile body - Ὁς μετασχηματισει το σωμα της ταπεινωσες ἡμων· Who will refashion, or alter the fashion and condition of, the body of our humiliation; this body that is dead - adjudged to death because of sin, and must be putrefied, dissolved, and decomposed. That it may be fashioned like unto his glorious body - Εις το γενεσθαι αυτο συμμορφον τῳ σωματι της δοξης αυτου· That it may bear a similar form to the body of his glory. That is: the bodies of true believers shall be raised up at the great day in the same likeness, immortality, and glory, of the glorified humanity of Jesus Christ; and be so thoroughly changed, as to be not only capable through their immortality of eternally existing, but also of the infinite spiritual enjoyments at the right hand of God. According to the working - Κατα την ενεργειαν· According to that energy, by which he can bring all things under subjection to himself. Thus we find that the resurrection of the body is attributed to that power which governs and subdues all things, for nothing less than the energy that produced the human body at the beginning, can restore it from its lapsed and degraded state into that state of glory which it had at its creation, and render it capable of enjoying God throughout eternity. The thought of this glorious consummation was a subject of the highest joy and confidence amongst the primitive Christian. This earth was not their home; and they passed through things temporal so as not to lose those which were eternal. 1. The preceding chapter, to which the first verse of the succeeding should be joined, contains a fund of matter the most interesting that can well be conceived. The apostle seems to stand on the verge of eternity, and to have both worlds opened to his view. The one he sees to be the place in which a preparation for the other is to be attained. […]