Thomas Aquinas Commentary Philippians 3

Previously, the Apostle proposed the example believers should follow; here, he shows whose example they should avoid. He does three things in this regard:

1. He mentions whom they should avoid.
2. He gives examples of how the saints avoided them (Philippians 3:3).
3. He urges the Philippians to avoid those whom the false teachers considered worthy of imitation.

The first point is divided into three parts:

1. The purpose of his teaching.
2. Why he must write (Philippians 3:1).
3. The reason it is necessary (Philippians 3:2).

The aim of this admonition is to keep the Gentile believers from the ceremonies of the Law, which certain people were persuading them to follow. For this reason, he says, "Finally," meaning after my previous warnings, "my brothers, rejoice in the Lord"—that is, in the Lord alone, and not in the ceremonies of the Law. As it is written, "I will rejoice in the Lord, I will joy in the God of my salvation" (Habakkuk 3:18).

He adds that it is not tiresome for him to write in his absence the same things he said when he was present. This is because words pass away quickly, but writings endure. As Scripture says, "The wisdom of the scribe depends on the opportunity of leisure; and he who has little business may become wise" . Similarly, Jude writes, "Beloved, being very eager to write to you of our common salvation, I found it necessary to write" (Jude 1:3), and Paul himself says elsewhere, "But on some points I have written to you very boldly by way of reminder" (Romans 15:15).

The need for this admonition arises because certain deceivers are at work. Therefore, the Apostle must be even more diligent in writing to the Philippians. For this reason, he says, "Look out for the dogs, look out for the evil-workers." He describes these deceivers in three ways:

1. First, he points to the unreasoning cruelty of their hearts, calling them "dogs." A gloss explains, "It is the nature of a dog to bark from anger, not from reason but from habit." These people do the same. As Isaiah says, "The dogs have a mighty appetite; they never have enough. The shepherds also have no understanding; they have all turned to their own way" (Isaiah 56:11). And in Revelation, "Outside are the dogs and sorcerers" (Revelation 22:15).
2. Second, he describes the perverse doctrine they sow, calling them "evil-workers." They do not labor faithfully in the Lord’s vineyard or sow good seed. As the parable says, "An enemy has done this" (Matthew 13:28). In contrast, a true minister must "do your best to present yourself to God as one approved, a workman who has no need to be ashamed, rightly handling the word of truth" (2 Timothy 2:15).
3. Third, he identifies their error, calling them "those who mutilate the flesh" [concision]. He uses this term to describe their defining practice, for they preach circumcision in a way that rivals the grace of Christ. As Paul warns, "If you receive circumcision, Christ will be of no advantage to you" (Galatians 5:2). Therefore, playing on the word, he calls their practice "concision" (a cutting), as if to say they do not have true circumcision, but merely a mutilation.

Next, when the Apostle says, "for we are the true circumcision," he shows how the saints should avoid these false teachers. He explains first how they are avoided by others, and second, how he avoids them himself .

The Apostle says, in effect: I say that they are "those who mutilate the flesh," but we who worship God are the true circumcision. Circumcision is of two kinds: bodily and spiritual. As Paul writes elsewhere, "For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal" (Romans 2:28). The circumcision of the flesh cuts off superfluous flesh, but the circumcision of the spirit is that by which the Holy Spirit cuts away superfluous internal sinful desires.

Therefore, he says, "We are the true circumcision, who worship God in spirit"—that is, we whom God circumcises inwardly. Paul affirms this personal worship, saying, "For God is my witness, whom I serve with my spirit in the gospel of his Son" (Romans 1:9), and, "I will sing with the spirit and I will sing with the mind also" (1 Corinthians 14:15).

Circumcision was given as a sign of Abraham’s faith to show that his faith in a future offspring was true: "The promises were made to Abraham and to his offspring" (Galatians 3:16). Therefore, a person is truly circumcised who is inwardly renewed in Christ by the Holy Spirit, for Christ is the reality to which circumcision pointed: "In him also you were circumcised with a circumcision made without hands" (Colossians 2:11).

This is why we "put no confidence in the flesh"—that is, in the circumcision of the flesh. For as John states, "It is the spirit that gives life, the flesh is of no avail" (John 6:63). The word "flesh" can refer to sinful desire, to the care of the body, or to external religious observances.

Then, when Paul says, "though I myself have reason for confidence in the flesh also," he gives his own example. First, he mentions the prestige he had under the Law, and second, he shows how he scorned it (Philippians 3:7). Regarding the first point, he does two things: he makes a general statement, and then he explains it part by part (Philippians 3:5).

Regarding the first point, Paul shows the confidence he could have had in the things of the Law. He says we must not put our confidence in such things, "though I myself have reason for confidence in the flesh also." He means that he could boast if he desired, for as he says in 2 Corinthians, "Whatever anyone dares to boast of—I am speaking as a fool—I also dare to boast of that" (2 Corinthians 11:21). He could do so with even more reason, because he has done more: "I am talking like a madman" (2 Corinthians 11:23).

Paul mentions all these things to more effectively dismantle the legalistic observances. Many people scorn things they do not know or possess, but this is not right. True scorn is when a person possesses something, yet scorns it and does not glory in it. If the Apostle had no prestige under the Law, one could argue that this was why he turned to the gospel. Therefore, he details the prestige he had, first regarding his heritage, and second regarding the life he led.

He first lists his heritage in three ways:

1. Regarding the sacrament of his people, he was "circumcised on the eighth day." This was "a sign of the covenant between me and you" (Genesis 17:11). He specifies "the eighth day" because this distinguished the descendants of Abraham from proselytes. Proselytes were circumcised as adults when they converted, but Abraham's descendants were circumcised on the eighth day according to the Law: "He that is eight days old among you shall be circumcised" (Genesis 17:12). Thus, he was circumcised not as a convert but as a true Israelite.
2. Regarding his lineage, he was "of the people of Israel." Two lines descended from Abraham: one through Isaac and the other through Ishmael. From Isaac, two lines also descended: one through Esau and one through Jacob. However, the lines of Esau and Ishmael were not included in the inheritance, but only that of Jacob, who is also called Israel. Therefore, Paul says he is "of the people of Israel," just as he asks elsewhere, "Are they Israelites? So am I" (2 Corinthians 11:22).
3. Regarding his tribe, he was "of the tribe of Benjamin." Within Israel, some tribes descended from bondwomen (Bilhah and Zilpah) and some from free women (Leah and Rachel). Among these, some persevered in the worship of God—namely, the tribes of Levi, Judah, and Benjamin—while the others turned to idols in the time of Jeroboam. The tribe of Benjamin was therefore privileged because it continued in the faith and worship of God, and the temple was built within its territory. As Moses said, "The beloved of the Lord, he dwells in safety by him; he encompasses him all the day long, and makes his dwelling between his shoulders" (Deuteronomy 33:12). And Jacob prophesied, "Benjamin is a ravenous wolf, in the morning devouring the prey, and at evening dividing the spoil" (Genesis 49:27), which prefigured Paul, who in his early days persecuted the Church.

Finally, regarding his name and language, he was "a Hebrew born of Hebrews." Some, like Augustine initially, said the word "Hebrew" comes from Abraham, but this was later retracted. It is taken from Eber (Genesis 11:16). That it does not come from Abraham is evident because Abraham himself is called a Hebrew: "Then one who had escaped came, and told Abram the Hebrew" (Genesis 14:13). A gloss on Genesis 11 says that in the time of Eber the languages of all nations were divided, but the original language, along with the worship of the one God, remained in the family of Eber and among all the Hebrews. Paul was also born of Hebrew parents, which is why he says he was "born of Hebrews."

Next, Paul shows the prestige he had in his manner of life, which he describes in three ways:

1. Regarding his religious affiliation, he was "as to the law, a Pharisee." There were three main sects among the Jews: the Pharisees, the Sadducees, and the Essenes. The Pharisees were closest to the truth, because the Sadducees denied the resurrection and did not believe in angels or spirits, while the Pharisees affirmed both, as stated in Acts 23. For this reason, the sect of the Pharisees was more commendable. That Paul was a Pharisee is stated in Acts 26:5: "According to the strictest party of our religion I have lived as a Pharisee."
2. Regarding his zeal, he was "as to zeal, a persecutor of the church." This was a zeal like that of the Jews, which was not according to knowledge. He later wrote of himself, "He who once persecuted us is now preaching the faith he once tried to destroy" (Galatians 1:23). He also testified, "I myself was convinced that I ought to do many things in opposing the name of Jesus of Nazareth. And I did so in Jerusalem" (Acts 26:9–10), and, "I am unfit to be called an apostle, because I persecuted the church of God" (1 Corinthians 15:9).
3. Regarding the righteousness of his conduct, he was "as to righteousness under the law, blameless." This righteousness consists in external actions, whereas the righteousness of faith is of the heart. As it is said, "God who knows the heart... cleansing their hearts by faith" (Acts 15:8–9). In terms of this external righteousness, the Apostle lived innocently, which is why he says "blameless." He does not say "sinless," because "blame" relates to sins that cause public scandal in external matters. For example, Luke says of Zechariah and Elizabeth, "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" (Luke 1:6). Therefore, Paul does not contradict what he says in Ephesians 2:3, "among whom we all once lived," because at that time he did not have the true righteousness of faith which makes a person pure, but only the external righteousness of the Law.

Then, when Paul says, "but whatever gain I had," he shows his contempt for the prestige he once held under the Law. He first shows in general why he scorned these things, and then explains in detail (Philippians 3:8).

Paul says, therefore, "Whatever gain I had"—that is, all his prestige from being a Pharisee and so on—"I counted as loss for the sake of Christ." He came to regard them as hindrances. The observances of the Law, which were effective before Christ, became harmful after His coming; for this reason, he calls them "loss." The reason for abandoning them was Christ, which is why he says, "for the sake of Christ."

He explains this in two ways: first, that he did this to know Christ, and second, to obtain Him. Regarding the first, he says, "Indeed, I count everything as loss." This is true because if he had continued to depend on them, they would have been a loss. He means, "What I formerly valued, I now regard as a loss because of my desire for a correct understanding of Christ my Lord." As he says elsewhere, "For I decided to know nothing among you except Jesus Christ and him crucified" (1 Corinthians 2:2). He does this "because of the surpassing worth of knowing Christ Jesus my Lord," since this knowledge transcends all other knowledge. For there is nothing better to know than the Word of God, "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3).

Regarding the second point, obtaining Christ, Paul says, "For his sake I have suffered the loss of all things." He first shows that he scorned the observances of the Law in order to obtain Christ, and second, he explains how he could obtain Christ: by "not having a righteousness of my own that comes from the law." Therefore, he says that he has "suffered the loss of all things" by regarding them as vile and contemptible, so "that I may gain Christ"—that is, obtain Him and be united to Him by love.

Above, he showed that he scorned past gains for the sake of Christ, that is, in order to know and win Christ. Here he intends to explain these things: first, how he desires to gain Christ and be found in Him by righteousness; and second, by enduring sufferings (Philippians 3:10). Regarding the first point, he does two things: first, he shows which righteousness he abandoned; and second, which one he now seeks (Philippians 3:9).

It should be noted that righteousness is sometimes understood as the specific virtue through which a person fulfills what is right in matters of social life, in the sense that it directs a person in this area. Temperance deals with one’s own internal passions, but righteousness deals with another person. In another way, righteousness is a general virtue, insofar as a person observes the law for the common good. This is the sense in which it is used in Scripture for the observance of the divine law: “I have done what is just and right” (Psalms 119:121), that is, the law, which he obeyed out of love, as though moved by his own initiative.

In this way, it is a virtue. But it is not a virtue if he is moved in some other way, such as by an external cause, for the sake of gain, or because of punishments, where obeying might be personally displeasing. According to this, there are two kinds of righteousness: one is moral righteousness, and the other is legal righteousness, which makes one obey the law not from love but from fear. Therefore, he says, not having a righteousness of my own, based on law, because as Augustine says, “The slight difference between the Law and the Gospel is fear and love.” As it is written, “For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship” (Romans 8:15).

But if this righteousness is your own, how is it from the Law? I answer that it is indeed mine, because I accomplish such works with human power without the inward garment of sanctifying grace; but it is from the Law as the one that teaches. Or, it is mine to presume to obey it by myself: “Moses writes that the man who practices the righteousness which is based on the law shall live by it” (Romans 10:5).

Concerning the righteousness which he seeks, he states three things: its method of acquisition, its author, and its fruit. The method is that it is not obtained except by faith in Christ: “Since we are justified by faith, we have peace with God through our Lord, Jesus Christ” (Romans 5:1); “The righteousness of God through faith in Jesus Christ for all who believe” (Romans 3:22). The author is God and not man: “It is God who justifies” (Romans 8:33); “And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness” (Romans 4:5). Therefore he says, the righteousness from God that depends on faith: “The Holy Spirit whom God has given to those who obey him” (Acts 5:32). The fruit is knowledge of Him, the power of His resurrection, and fellowship in His sufferings.

These things can be explained in two ways according to the two forms of knowledge. The first is in terms of the knowledge available in this life. In that case, one must know three things about Him:

1. His person, namely, that He is true God and true man. Hence he says, that I may know him: “Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father” (John 14:9).
2. The glory of His resurrection. Hence he says, and the power of his resurrection, that is, the powerful resurrection performed by His own power.
3. How to imitate Him. Hence he says, and may share his sufferings, namely, to be associated with Him in His passion: “Christ also suffered for you, leaving you an example, that you should follow in his steps” (1 Peter 2:21).

The other way is by practical knowledge, which begins from what is later—the last thing accomplished but the first thing intended. In this way:

1. The first thing intended is the knowledge of God through His essence, to which faith leads: “They shall all know me, from the least of them to the greatest” (Jeremiah 31:34). Therefore, he says, that I may know him.
2. Second, not only will the soul be glorified, but the body also. Hence he says, and the power of his resurrection, namely, the power by which we shall rise: “If Christ has not been raised, then our preaching is in vain” (1 Corinthians 15:14).
3. Third, the value of sharing His suffering, because we shall know how much it benefits us to be associated with His passion: “God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord” (1 Corinthians 1:9).

Then when he says, becoming like him in his death, he shows how he would like to grow and be found in Him by enduring His sufferings. First, he mentions the endurance; second, its fruit (Philippians 3:11).

He says, therefore: let me be found not only having righteousness but also conformed to his death, that I might suffer for righteousness and truth as Christ did: “I bear on my body the marks of Jesus” (Galatians 6:17). But its fruit is that if possible I may attain the resurrection from the dead. For one reaches glory by sufferings endured here: “For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” (Romans 6:5); “If we have died with him, we shall also live with him” (2 Timothy 2:11); we are “fellow heirs with Christ, provided we suffer with him” (Romans 8:17).

He says, if possible, because of the difficulty, arduousness, and labor involved: “For the gate is narrow and the way is hard, that leads to life, and those who find it are few” (Matthew 7:14); “Prepare to meet your God, O Israel!” (Amos 4:12). For Christ rose by His own power, but we do not rise by our own power, but by the grace of God: “He who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you” (Romans 8:11). Or it can refer to meeting the saints, when they shall meet Christ descending from heaven to judge.

Then when he says, not that I have already obtained this, he shows how his desire is deferred. First, he shows what he thinks of himself; second, he asks them to think the same thing of themselves (Philippians 3:15). The first part is divided into two: first, he shows how far short he is of the intended perfection; second, he explains this (Philippians 3:13). Regarding the first, he does two things: first, he shows that he has not arrived at perfection; second, that he is pressing on toward it (Philippians 3:12b).

In pressing toward it he seeks two things: to obtain what he desires, and to enjoy it. For he would be seeking in vain if he were not to enjoy it and abide in it. Therefore he says, not that I have already obtained, namely, the glory I seek: “But the righteous live forever... therefore they will receive a glorious crown and a beautiful diadem from the hand of the Lord” ; or am already perfect: “When the perfect comes, the imperfect will pass away” (1 Corinthians 13:10).

But this attitude seems contrary to the command to be perfect (Matthew 5:48 and Genesis 17:1). I answer that perfection is twofold: of heaven and of earth. A person’s perfection consists in adhering to God through charity, because a thing is perfect to the degree it adheres to its perfection. The soul can adhere to God in two ways. One way is perfectly, so that a person actually refers all his actions to God and knows Him as He can be known; this is the perfection of heaven. The other way is adherence in this life, which is also of two kinds. One is necessary for salvation, and all are bound to it: that a person in no case place his heart in anything against God, and that he habitually refer his whole life to Him. The Lord says of this way: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind” (Matthew 22:37). The other is of supererogation, when a person adheres to God above the common way. This is done when he removes his heart from temporal things in order to better approach heaven, because the smaller covetousness becomes, the more charity grows. Therefore, what is said here refers to the perfection of heaven.

Then when he says, but I press on, he shows his efforts toward it, saying, I press on, namely, after Christ: “He who follows me will not walk in darkness, but will have the light of life” (John 8:12) and “My sheep hear my voice... and they follow me” (John 10:27). And this is to make it my own [to comprehend Him]: “So run that you may obtain the prize” (1 Corinthians 9:24).

But on the other hand, God is incomprehensible, because it is said in Jeremiah: “If the heavens above can be measured, and the foundations of the earth below can be explored, then I will cast off all the descendants of Israel” (Jeremiah 31:37). I answer that in one sense, to comprehend means to enclose, as a house comprehends us. In another sense, it means to attain and hold. In the first sense, God is incomprehensible, because He cannot be enclosed in a created intellect, since He is most simple and because you do not know or love Him to the degree that He is knowable and lovable. This is like a person who knows a truth by opinion but not by demonstration; he does not know it as perfectly as it can be known. But God knows Himself as far as He is knowable. The reason for this is that a thing is known according to the mode of its own being and truth. God, however, is infinite light and truth, whereas our light is finite.

Hence he says, but I press on to make it my own, that is, to comprehend Him in the second way, by attaining Him: “I held him, and would not let him go” (Song of Solomon 3:4), because Christ Jesus has made me his own. This can be understood in three ways. First, all glory depends on apprehending God, that is, on God being present to our soul. But not all have equal happiness, because some will see more clearly, just as some will love more ardently and will rejoice more. Hence each person will have a definite measure according to God’s predestination. Therefore, he says, because Christ Jesus has made me his own, as if to say: I intend to comprehend in such a measure as has been decided by Christ. Second, I press on to make it my own, as I am owned (apprehended). As if to say: that I may see Him as He sees me: “We shall see him as he is” (1 John 3:2), not through a likeness, but through His essence. Third, to make it my own, by seeing Christ in glory, in which I am apprehended, that is, in that glory in which He appeared when I was converted.

Then when he says, brethren, I do not consider... he explains what he had said: first, about his lack of perfection; second, about the consequence (Philippians 3:13b).

He says: I do not consider that I have made it my own. As if to say: I am not so vain as to attribute to myself something I do not yet have; but I press on toward the goal. This can be understood in three ways. One way is: but one thing I do, forgetting what lies behind... I press on toward the goal. A second way is: I do not consider that I have made it my own, but I press on toward one thing, namely, for the prize of the upward call of God in Christ Jesus. A third way is: I do not consider that I have made it my own, namely, that which is above: “One thing have I asked of the Lord, that will I seek after” (Psalms 27:4). Then he shows what he deserted: temporal things or past merits, because a person should not count his past merits.

Second, he shows what his destination is: straining forward to what lies ahead, that is, to what pertains to faith in Christ, or greater merits, or heavenly things: “They go from strength to strength” (Psalms 84:7). He says straining forward, because a person who wishes to take anything must exert himself as much as he can. The heart should stretch itself by desire: “The desire for wisdom leads to a kingdom” . He presses on for the prize, which is the reward only of those who run: “In a race all the runners compete, but only one receives the prize” (1 Corinthians 9:24). This prize is destined for me by God, namely, the prize of the upward call of God: “Those whom he predestined he also called” (Romans 8:30), and this is in Christ Jesus, that is, by faith in Christ.

Above, he showed how he was lacking in final perfection; now he urges others to have the same attitude. He does this first by giving an exhortation, and second, by stating what is necessarily expected of them (Philippians 3:16).

He says, “Let those of us who are mature think this way”—that is, think what I think: that I am not perfect. But if we are perfect, how can we think that we are not perfect? I answer that some are perfect with the perfection of this life, but not with the perfection of the life of heaven. In heaven, their entire intention will be actually directed toward God; but in this life, they are perfect habitually when they do nothing contrary to God.

He says, “those of us,” because the more perfect a person is, the more imperfect he considers himself to be. As Job said, “I had heard of you by the hearing of the ear, but now my eye sees you; therefore I despise myself, and repent in dust and ashes” (Job 42:5). And as Hebrews says, “Solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil” (Hebrews 5:14).

Regarding the verse, “And if in anything you think otherwise, God will reveal that also to you,” a Gloss provides four interpretations, the first two being more literal:

1. I say that you should think as I do—that is, that you are imperfect. Yet if you think otherwise (better of yourselves than I do of myself), this very thing has been granted to you by divine revelation. When something loftier is revealed to you than to me, I will not contradict but will yield to your revelation. Nevertheless, I do not want you to separate from the unity of the Church because of this revelation; but in unity, let us hold true to what we have attained. This unity consists in the unity of the truth of faith and the rightness of good action, and both must be preserved: “Mend your ways, heed my appeal, agree with one another, live in peace” (2 Corinthians 13:11). The same holds for a good life and good actions: “Peace and mercy be upon all who walk by this rule, upon the Israel of God” (Galatians 6:16).
2. If on account of ignorance or weakness you think differently from what is true, let us admit it humbly and not defend it stubbornly: “You have hidden these things from the wise and understanding and revealed them to babes” (Matthew 11:25).
3. We should be of the same mind—that is, that we have not yet attained our goal. But if in anything you now think differently than you will in the future, because “now we see in a mirror dimly, but then face to face” (1 Corinthians 13:12), God will reveal it in the future: “The voice of the Lord shakes the wilderness... and strips the forests bare; and in his temple all cry, ‘Glory!’” (Psalms 29:9).
4. Whether you understand dimly here or clearly in the future, God will reveal it, because faith is from God. Only let us hold true to what we have attained.

Then, when he says, “join in imitating me,” he urges them to imitate him and others but to avoid the wicked. First, he makes his point; second, he gives the reason (Philippians 3:18).

He says, therefore: Because I regard these things as dung that I may gain Christ, “brothers, join in imitating me” in this. “The sheep hear his voice” (John 10:3). I am the shepherd; you are my sheep by imitating me: “Be imitators of me, as I am of Christ” (1 Corinthians 11:1). And “take note of”—that is, carefully consider—those who live in such a way as you have an example in us. You have this example in my life and teaching: “Set the believers an example in speech and conduct, in love, in faith, in purity” (1 Timothy 4:12); “being examples to the flock” (1 Peter 5:3).

Next, when he says that many live as enemies of the cross of Christ, he gives the reason for his admonition, considering first those who are to be avoided, and second, those who are to be followed (Philippians 3:20). But so that this warning does not seem to come from hatred, he first mentions his affection, and second, he describes the ones to be avoided (Philippians 3:18b).

He says, therefore: I say that the ones to follow should be observed, because some walk differently—that is, from bad to worse: “They walk about in darkness” (Psalms 82:5). About them I have often told you when I was with you, and now I tell you even with tears of compassion: “Oh, that my head were waters and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!” (Jeremiah 9:1).

He gives the reason for this when he calls them “enemies of the cross of Christ.” He describes them first by their work and second by their intention.

Their work is to practice enmity against the cross of Christ. That is, they say that no one can be saved without observing the ceremonies of the Law, by which they nullify the power of the cross of Christ: “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18). And what will be the result? For us, it is certainly life through the cross of Christ, but for the others, it is the opposite, because they incur death. Therefore, he says, “their end is destruction”—that is, eternal death.

Then he describes their intention, first revealing the intention itself and second, the result of that intention (Philippians 3:19). He says, “their god is the belly.” This is as if to say that they spread this doctrine—that is, that the ceremonies of the Law must be observed—for their own gain and glory, to satisfy their appetites. “For such persons do not serve our Lord Christ, but their own belly, and by fair and flattering words they deceive the hearts of the simpleminded” (Romans 16:18). “All the toil of man is for his mouth, yet his appetite is not satisfied” (Ecclesiastes 6:7).

He says “god” because it is unique to God to be the first principle and the ultimate end. Therefore, those who make something their ultimate end make it their god. Furthermore, they seek their own glory, contrary to what is stated in John 8:50: “Yet I do not seek my own glory; there is One who seeks it and he will be the judge.” The result will be their shame: “I will change their glory into shame” (Hosea 4:7).

This is what will happen to those “whose minds are fixed on earthly things”—that is, those who are pleased by and seek earthly things. They will be ashamed because their condition is temporary: “If you live according to the flesh you will die” (Romans 8:13).

Then he describes the ones to be imitated when he says, “our commonwealth is in heaven.” He describes this in three parts: first, the heavenly commonwealth in them; second, their expectation (Philippians 3:20b); and third, the usefulness of this hope (Philippians 3:21).

He says: They seek earthly things, but we do not, because “our commonwealth is in heaven.” This means our life is perfected by contemplation, as it is written, “We look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal” (2 Corinthians 4:18). It is also perfected by our affection, because we love only heavenly things, and by our actions, in which there is a representation of heaven: “Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Corinthians 15:49).

But why is our commonwealth there? Because that is the source from where we expect the most help: “I lift up my eyes to the hills—from where does my help come?” (Psalms 121:1). Also, “For where your treasure is, there your heart will be also” (Matthew 6:21). Therefore, he says, “and from it we await a Savior.” As Isaiah says, “Blessed are the eyes that look for him” (Isaiah 30:18), and as Luke writes, “Be like men who are waiting for their master to come home from the marriage feast, so that they may open to him at once when he comes and knocks” (Luke 12:36).

This coming involves three things:

1. The general resurrection. Therefore he says, Christ “will change our lowly body,” which is subject to death: “Man, who is a maggot, and the son of man, who is a worm” (Job 25:6); “What is sown is perishable, what is raised is imperishable. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power” (1 Corinthians 15:42–43). He will change, or reform, this lowly body, conforming it to His form: “He who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you” (Romans 8:11).
2. The imitation of the saints. Therefore he says, our bodies will be made “to be like his glorious body.” The body of Christ, of course, is glorified by the glory of His divinity, and He merited this by His passion. Therefore, whoever shares in the power of the divinity by grace and imitates the passion of Christ shall be glorified: “He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne” (Revelation 3:21); “We shall be like him” (1 John 3:2); “Then the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:43).
3. The power by which He does this. It is “by the power” of his Godhead, that is, by the power in Him “which enables him even to subject all things to himself.” For all will be subject to Christ: some for salvation, and some for punishment. Toward the first He will exercise mercy, and toward the second, justice: “You have given him dominion over the works of your hands” (Psalms 8:6); “For God has put all things in subjection under his feet” (1 Corinthians 15:27); “Whatever the Father does, that the Son does likewise” (John 5:19).