Ver. 17. Imitation of the Good—
- Possible only where there is a sympathetic resemblance to and admiration of the character sought to be copied.—“Brethren.”
- Is easier when joined with those who have similar aims.—“Be followers together of me.”
- Is aided by careful observation and study.—“Mark them.”
- Every good man is an example for others to imitate.—“So as ye have us for an ensample.”
Vers. 18, 19. Enemies of the Cross—
- Deny the efficacy and purpose of Christ’s sufferings.
- Are incompetent to appreciate the spiritual significance of the cross.—“Who mind earthly things.”
- Are the victims of sensuality.—“Whose god is their belly.”
- Are degraded beyond all bounds of modesty.—“Whose glory is in their shame.”
- Will be inevitably punished.—“Whose end is destruction.”
- Are the cause of much grief to those who must constantly expose them.—“Of whom I have told you often, and now tell you even weeping.”
MAIN HOMILETICS OF THE PARAGRAPH.—Verses 20, 21.
Christian Citizenship—
I. Has its centre of life and privileges in heaven.—“For our conversation [citizenship] is in heaven” (ver. 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” (ver. 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 fashioned like unto His glorious body” (ver. 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” (ver. 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.”