The heavenly citizenship then of Phil. 3: is a blessed possession subsisting in fact

and reality in heaven. Just as the Philippians were real citizens of Rome, though Rome

was separated by many miles, so these Philippians were citizens of heaven. The contest

for the prize might involve the loss of some if not all of their possessions (ta

huparchonta), even as it had involved the "gains" of Paul, and the "goods" of the

"Hebrews", yet the one great possession remained, their citizenship in heaven.

From this position and possession in the heavens "we are waiting with longing

expectation a Saviour, the Lord Jesus Christ". The word apekdechomai, "to wait, or

expect", occurs seven times in the N.T., and all in the writings of Paul. "The earnest

expectation of creation waiteth for the revelation of the Son of God"; "and not only they,

but ourselves also, wait for the adoption, the redemption of our body"; "If we hope for

that we see not, then do we with patience wait for it" (Rom. 8: 19-25). The Corinthians

were "waiting for the revelation of our Lord Jesus Christ" (I Cor. 1: 7); the Galatians,

through the spirit, waited for the hope of righteousness by faith (Gal. 5: 5), and the

Hebrews were told that "unto them that look for Him, shall He (Christ) appear the second

time apart from sin unto salvation" (Heb. 9: 28).

We have continually called attention to the parallel that exists between Hebrews and

Philippians, and this passage is a case in point. The salvation waited for, like the

redemption of Rom. 8:, and the hope of Gal. 5:, is "apart from sin". The "so great

salvation" of Hebrews was something that might be lost, and has reference to the

promises that some were in danger of losing through drawing back. The Saviour that the

Philippians looked for had already dealt with their sin, and so completely had that been

settled that the word sin is absent from the epistle. The prize is now in view, and they

were earnestly awaiting the Saviour to bestow it upon them. So, immediately the Saviour

is mentioned, His sought-for work is described, "Who shall change (not forgive or

justify), our vile body".

In this passage we have the words metaschematizõ, translated "change", and

summorphos, translated "fashioned like". In Phil. 2: 6-8 we read that the Lord Jesus

originally subsisted in the "form" (morphe) of God, but that He emptied Himself (R.V.),

taking the form (morphe) of a servant, becoming in the likeness of men; and being found

in "fashion" (schema) as a man, He "humbled" (tapeinoõ) Himself. This passage will

throw light upon the meaning of the words "change", "fashioned like", and "vile" of

Phil. 3: 21. The exchange of the "form" of God for the "form" of the servant was

accomplished by a change of outward appearance; the Lord became in "fashion" as a

The believer whose conformity to the death of Christ has qualified him for the prize,

must in order that appropriate expression be given to this conformity, and the prize be

fittingly bestowed, be given an outward appearance that shall agree with this wondrous

exaltation; and so he waits for a Saviour who shall "change", "transform", or

"transfigure" the body of his humiliation (tapeiõnsis) that it may be conformed to the

body of His glory. The rendering of the A.V. "vile body" is misleading. The word

indicates "low estate" (Luke 1: 48), "humiliation" (Acts 8: 33), "made low" (Jas. 1: 10).