← Back to sermon library

Well, you can turn with me and your Bibles to Philippians chapter 3 as we come to the end of the chapter, Philippians chapter 3. I'll read the chapter and then our focus will be verses 18 to 21. 

So beginning in verse 1, Finally, my brethren, rejoice in the Lord. For me to write the same things to you is not tedious, but for you it is safe. Beware of dogs, beware of evil workers, beware of the mutilation. For we are the circumcision, who worship God in the Spirit, boasting in Christ Jesus, and have no confidence in the flesh, though I also might have confidence in the flesh. 

If anyone else thinks he may have confidence in the flesh, I more so. Circumcise the eighth day of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews, concerning the law, a Pharisee, concerning zeal, persecuting the church, concerning the righteousness which is in the law, blameless. 

But what things were gained to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things and count them as rubbish, that I may gain Christ and be found in him. not having my own righteousness which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith, that I may know Him and the power of His resurrection and the fellowship of His sufferings being conformed to His death, if by any means I may attain to the resurrection from the dead. 

Not that I have already attained or am already perfected, but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me. Brethren, I do not count myself to have apprehended, but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus. 

Therefore, let us, as many as are mature, have this mind, And if in anything you think otherwise, God will reveal even this to you. Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. Brethren, join in following my example and note those who so walk as you have us for a pattern. 

For many walk, of whom I have told you often and now tell you even weeping. that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who set their mind on earthly things. 

For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will transform our lowly body, that it may be conformed to his glorious body, according to the working by which he is able even to subdue all things to himself. Amen. 

Well, let us pray. Father in heaven, we thank you for your word. We pray now for the ministry of the Holy Spirit. We pray that you would cause us to reflect well upon passages such as these, not only for the main emphasis in terms of finding good examples to follow, but as well as we contemplate that reality that our citizenship is in heaven. Help us to have that eager waiting, that eager expectation for the glorious return of the Lord Jesus Christ in that day of judgment. We know, God, that it would be a terror to stand on that day of judgment apart from the righteousness of Jesus Christ imputed to us and received by faith alone. With that having been wrought out by you, God, we have that confidence and we say with John the seer, even so come Lord Jesus. Do forgive us now for all of our sins and all unrighteousness and we pray in the name of the Lord Jesus Christ, amen. 

Well, after refuting the Judaizers in the first part of Philippians chapter 3, the Apostle Paul now moves to a very practical section in terms of exhorting the people of God to maintain fidelity in their Christian life. And so he says, specifically in verse 17, brethren, join in following my example and note those who so walk as you have us for a pattern. 

So we looked at that last week. the importance of examples in the Christian life. Of course, the Apostle Paul in this book as well. You've got Timothy, you've got Epaphroditus. In the book of Hebrews, in chapter 11, we have that great cloud of witnesses that all stand fast and testify that God is indeed faithful. 

And as well in verse 17, it's not only join in following my example and note those who so walk as you have us for a pattern. In other words, scope out in your own orbit, in your own church, in your own life, those who furnish good example in the Christian faith. Try to have time with that. Try to pick their brain. Try to ask them questions so that you may know how to engage in the practical aspects of the Christian life. 

So basically, Paul highlights the necessity of examples in the Christian life in verse 17, and then in verses 18 to 21, he provides for us two reasons why we need these good examples. First, the presence of bad examples in verses 18 and 19, and then secondly, the possession of kingdom citizenship in verses 20 and 21. 

So the argument is quite simple. Follow my example. Why? Because many walk that are enemies of the cross of Christ. And so let's first look at that, the presence of bad examples. Note his warning in verse 18a. For many walk, of whom I have told you often, and now tell you even weeping.

" The fact that there are many enemies. You have to scope out. You have to look for. You have to examine and investigate to find good examples. But in terms of bad examples, there are many of them. The prevalence of them argues for the necessity of us finding good examples. Of course, Jesus' teaching in Matthew 7 with reference to the broad road that leads to destruction, and there are many who find that. 

So Paul imitates that ethic, for many walk. The fact that there are many enemies are so, the fact that the many enemies, rather, are so persuasive in the church and in society. Remember I mentioned last week, introducing the sermon, the presence of influencers. Well, influencers are good, following examples are good, if they're good influencers, if they're good examples. But if they're bad ones, they can lead many astray. They have the ability, they have the platform, they have the money, they have the branding, they have all those things necessary to gather a following after that. 

But if their pathway is not good, if it is not according to the pattern set forth by the apostles of our Lord, then they will ultimately lead you to hell. And the fact that the many enemies love company. Many enemies love company. They want to have a whole host of people follow after them. I was reminded of Romans 1 in verse 32, who knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same, but also approve of those who practice them. They approve of those who practice the same sort of wicked deeds. Again, branding and platforms and bunning. All of the followers, all of the people that click like, all of those things go into the reality that the influence or the example wants persons to follow them on their particular path. There's money in it, there's prestige in it, there's all more influence to be had. 

But the apostle tells us that we ought to follow his example because there are many bad examples. The multitude of bad examples for believers necessitates the command in verse 17. Because you're filled or surrounded by all these bad examples, follow the example of the Apostle Paul and note those who so walk. Note those whose conduct and conversation is consistent with the apostolic pattern, which is consistent with the revealed will of God. 

But then notice as well, he's reminding them. So in verse 18, from any walk of whom I have told you often, This was part and parcel of the Apostle Paul's ministry. You see that here in Philippians chapter 3, specifically in verses 1 to 11. This is a caution against the Judaizers. So the Apostle Paul reminded people of the presence of the enemies of Christ very often in his earthly ministry. 

Well, it was only his earthly ministry that would characterize the Apostle Paul. Don't want to mix categories there with reference to our Lord Jesus. Of course, Paul's ministry was earthly. But if you look back to Acts 20, we looked at that a bit last Sunday night in terms of his example. But I think there's another passage as we follow on in that section that underscores this, the reality that the Apostle Paul told the people of God often about the prevalence of the enemies of Christ. 

So notice in Acts 20 at verse 28. 

Therefore, take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God, which He purchased with His own blood." 

Now, as far as a rationale, this is a good summary statement for all that has preceded. Remember, this is a pastor's conference. He's exhorting elders. He's instructing the men of God how they are to function. And this is their marching orders. Take heed to yourselves. and to all the flock among which the Holy Spirit has made you overseers." You're supposed to shepherd the church of God, feed the church of God, tend to the lambs of God, the ones that he has purchased with his own blood. 

And then he gives this rationale or reason in verse 29. 

For I know this, that after my departure savage wolves will come in among you, not sparing the flock. 

So he's telling them that there are going to be enemies that try to plague the flock of Christ. 

For I know this, that after my departure savage wolves will come in among you, not sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves." 

So the Apostle Paul gave many warnings to the church concerning the many enemies of the cross of our Lord Jesus Christ. You see that in Galatians 1, chapter 1, verses 6 to 9. He pronounces anathema on those who twist the gospel of our Lord Jesus Christ. You see it in Colossians 2, 1 Timothy, chapter 4, 2 Timothy. In several places, he warns the people of God against the enemies of God that would come in and destroy the very flock of God. 

And then if you look back in Acts 20, specifically in verses 25 to 27, we see a reminder of what he says as well. Verse 25, and indeed now I know that you all, among whom I have gone preaching the kingdom of God, will see my face no more. Therefore I testify to you this day that I am innocent of the blood of all men, for I have not shunned to declare to you the whole counsel of God.

The backdrop to this particular statement is the watchman passages in the prophet Ezekiel in chapters 3 and 33. God tells Ezekiel, that son of man, that he must warn the people about the impending doom should they continue to pursue a course that is contrary to the revealed will of God.

And so the apostle Paul did not shrink back from declaring the truth even amongst those, or about those rather, that were enemies to the cross of Christ. So the practice of the Apostle Paul sets forth a good paradigm for pastors and ministry today.

When Jesus says to Peter three times in John 21, feed my sheep, feed my sheep, feed my sheep, it is necessary at times for the under shepherd not only to feed the sheep, that's always necessary, but as well to guard or warn the sheep against ingesting poison. In other words, the minister must provide the true word of God, the pure food that God has sanctioned. But the minister must also be faithful to warn the people of God from eating that which will kill them, eating that which will destroy them, eating that which will cripple them. And that is precisely what the Apostle Paul does here in terms of this warning.

So in 318, he speaks of the number for many walk. He then says, of whom I have told you often, with reference to reminder. But then note his manner in verse 18, and now tell you even weeping. And now tell you even weeping.

The psalmist sets forth an example like this in Psalm 119. Indignation takes hold of him because men do not keep God's law. Anger rises up in him because men do not keep God's law. But as well, rivers of water run down from my eyes because men do not keep your law.

The prophet Jeremiah in the first temple sermon in chapters 7 to 10, specifically in 9.1, speaks about weeping over the harm that's going to come upon the innocent people of Judah. Now, innocent meaning they weren't necessarily the reprobate that brought the coming judgment of God via Babylon upon them.

So you've got the example of the psalmist, you've got the example of the prophet Jeremiah, you've got Jesus' lamentation over the city of Jerusalem at the end of Matthew 23 just prior to the prophecy concerning the destruction of the city and the temple. Jesus laments. The Apostle Paul here does so weeping as he warns the congregation and back in chapter 20 at verse 31, I stopped the reading because I wanted to read it now, but in verse 31 he says, And he says the same thing here. "'For many walk, of whom I have told you often "'and now tell you even weeping.'"

Listen to Spurgeon. He says, "'He could not bear to think "'that any of the members of the churches under his care "'should swerve from the truth. "'He wept while he denounced them. "'He knew not how to wield the thunderbolt "'with a tearless eye. "'He did not know how to pronounce the threatening of God "'with a dry and husky voice. "'No, while he spoke these terrible things, "'the tear was in his eye. "'And when he reproved sharply, his heart beat, His heart beat so high with love that those who heard him denounce so solemnly were yet convinced that his harshest words were dictated by affection."

This wasn't the disinterest of a theologian that had no concern whatsoever for the flock. I tell you this even weeping as Paul considers the savage wolves, as Paul considers the enemies of the cross of Christ, as Paul considers these Judaizers coming to the churches and saying yes to faith in Jesus plus the ceremonies of Moses and that might just do the job so that you'll ultimately be accepted by God. For the apostle Paul, this vexed his soul. For the apostle Paul, this hurt his heart. For the apostle Paul, this produced or evoked tears from his eyes.

Galatians 1, 6 to 9, I marvel that you are turning away so soon from him who called you in the grace of Christ to a different gospel, which is not another, but there are some who trouble you and want to pervert the gospel of Christ. But even if we or an angel from heaven preach any other gospel to you than what we have preached to you, let him be accursed. As we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed."

So the presence of these heretics plaguing the churches of the Lord Jesus Christ evoked from the Apostle Paul a tearful reminder of the many who walk that are in opposition to the Lord Most High. And since there are many that walk in that particular manner, the emphasis in verse 17 becomes even that much clearer.

Follow my example and note those who so walk as you have us for a pattern. So the warning proper there is in verse 18a. But then the description of the heretics is in verses 18b and 19. Notice first their identity. Verse 18 at the end, that they are the enemies of the cross of Christ. That's strong language. They're not a little different in their approach to Christianity. They're not a little off in their approach to Christianity. They don't come at it from a different angle, but in the end it all sort of ends at the same place. No, he says they are enemies of the cross of Christ.

So we ask the question, excuse me, who is he talking about? Some have suggested the pagans in Philippi. But the context itself, he's already pronounced a condemnation upon the Judaizers. And I'm going to submit that that's who he's describing as enemies of the cross of Christ. If you look back in chapter 3, specifically at verse 2, beware of dogs, beware of evil workers, beware of the mutilation. Why is it that when we come to verse 18b, and he's describing the enemies of the cross of Christ, we wouldn't immediately think about the Judaizers he's just called dogs, evil workers, and mutilation in 3.2.

Matthew Poole says they did go about to mingle the law and the gospel, to join Moses with Christ for justification, and so undervalue redemption from the curse of the law. Zanke says, the false teachers opposed this, the cross of Christ, in a hostile manner by preaching the law in works. Thus elsewhere, if righteousness comes by the law, then Christ died for nothing, Galatians 2.21. They were also enemies of the cross because they mixed Moses with Christ and preached that circumcision was necessary, lest they endure anything for Christ's sake, Galatians 6.12. In this respect, they were pleasing the Jews. Again, could have been pagans, could have been Muslims. It wasn't, obviously, historically. But the context is pretty obvious who Paul's dealing with. Dealing with Judaizers. He's dealing with those who mingle Moses and Christ for justification. He's dealing with those who preach circumcision and calendar observances and perhaps food and dietary regulations from Moses for justification before God. And so Paul, again, doesn't say they're a little bit different. They have a bit of a different angle. No, they're the enemies of the cross of Christ.

Notice then their end after mentioning the enemies of the cross of Christ. He says in verse 19 at the first part, whose end is destruction. That's what you get as an enemy of the cross of Christ. Your end is destruction. There's no sort of, I wonder what he means by that. Well, we know what he means by that. It's encapsulated well in our confession, 2 London 32.2, but the wicked who do not know God and do not obey the gospel of Jesus Christ shall be cast aside into everlasting torments and punished with everlasting destruction from the presence of the Lord and from the glory of His power. That's language taken from 2 Thessalonians 1.

So these enemies of the cross of Christ, again, they're not just a bit different. They don't just come at it a bit differently with a different angle. Their end is destruction. So in the context, for many walk. Well, don't follow these ones who are on the broad road that lead to destruction. There are many walking that are heading to this endless torment, and the apostles' caution is, don't follow them. Follow those whose citizenship is in heaven. Don't follow those who set their minds on earthly things, but follow those who set their minds on heavenly things. The argument is airtight, and I hope that you see that and appreciate it.

So he mentions their identity, they're the enemies of the cross of Christ. He mentions their end, whose end is destruction. And then notice he mentions their allegiance, whose end is destruction, whose God is their belly.

whose God is their belly. You can turn to Romans 16, where we see a similar emphasis there. Romans chapter 16, specifically at verses 17 to 20. Romans 16, 17, now I urge you, brethren, note those who cause divisions and offenses, excuse me, contrary to the doctrine which you learned, and avoid them. For those who are such do not serve our Lord Jesus Christ, but their own belly, and by smooth words and flattering speech deceive the hearts of the simple. For your obedience has become known to all, therefore I'm glad on your behalf, but I want you to be wise in what is good and simple concerning evil, and the God of peace will crush Satan under your feet shortly The grace of our Lord Jesus Christ be with you. Amen.

Now, when Paul says, whose God is their belly, we need to understand what Paul is not saying. He is not predicating divinity of anybody's belly. He's not saying there's actually a belly out there that's God. There's not two gods, there is but one only, the living and true God, who exists eternally as Father, Son, and Holy Spirit. I think Aquinas helps us to understand the emphasis in this instance. Hence, he says God, because it is peculiar to God to be the first principle and the ultimate end. Hence, those who have something as an end, have it as their God. That's just so obvious to me. It's not obvious to Jehovah's Witnesses, of course, but it's obvious to me. Because, of course, if you say that your rendition of John 1 makes Jesus another God, they say, well, Paul says that people have their bellies for God.

He's not predicating divinity of anybody's belly. He's simply saying that as your first principle, as your highest end, as your chief good, if it's your belly, then that's your God. Now, the apostle wants to show where their ultimate allegiance lies. It's their belly. It's earthly things. It's those things that are tied to this present evil age. And maybe the reference, with reference to belly, if it is in fact the Judaizers that is the enemy, the dietary laws of Moses. the dietary rules falling under Mosaic ceremony that one had to imbibe if one was obligated to keep the ceremonial law for justification before God. So this is not untoward language in this particular context. The Judaizers are dogs, they're evil workers, they're mutilation, their own God, their bellies are their own God. And then notice their glory. He says, and whose glory or whose glory is in their shame.

Now remember the glory of the Judaizers is ultimately in their own works. Verses four to six in Philippians chapter three. He's not predicating that of the Judaizers, but he's predicating that of himself as a man who, if there was a man that could commend himself to God, it would have been the Apostle Paul. His glory was in those things that he himself had accomplished. Whereas the glory of the Christian is Christ Jesus. Our confidence is in Christ Jesus. Our boasting is in Christ Jesus.

Turn back again to Galatians 6 to see the boast or the glory or the confidence of the Judaizers. Notice in Galatians chapter 6, specifically at verse 12, That's where their glory is. in their shame, the shame of a works-righteousness approach to a thrice-holy God who demands personal, exact, entire, and perpetual obedience to His law. Do you think that somehow, by adding these few Mosaic ceremonies, you're making yourself commendable to God Most High? That's what your glory is in? That glory is in shame.

Notice the contrast following in verse 14, but God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me and I to the world. For in Christ Jesus neither circumcision nor uncircumcision avails anything but a new creation. So their glory is in their shame, opting for Christ plus works. What's going to happen when anybody takes the pathway of Christ plus works? There's going to be boasting on the part of that person. Paul identifies this in Romans chapter 4. If Abraham has cause for boasting in his own works, he's going to do it. but not before God. In other words, those who think that it's my contribution to what Christ has accomplished that ultimately gives me the edge with reference to heaven, that's going to stay in that person's mind forever. if that were the method, if that were the strategy, if that were the way, you'd be up in heaven praising Jesus and praising yourself because of the ceremonial observances, because you're circumcised, because of the dietary restrictions, because of the calendar observances. There's a place for patting oneself on the back. This is shameful and this is what Paul condemns. Their glory is in their shame.

Now, not only is there glory in their shame in terms of their approach to acceptance with God, but I think by way of analogy or way of sort of a connection is 1 Timothy chapter 6. You can turn there. 1 Timothy chapter 6. Verse three, if anyone teaches otherwise and does not consent to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which accords with godliness, he is proud, knowing nothing, but is obsessed with disputes and arguments over words from which come envy, strife, reviling, evil suspicions, useless wranglings of men of corrupt minds and destitute of the truth who suppose that godliness is a means of gain, from such withdraw yourselves. Look specifically again at verse three, and to the doctrine which accords with godliness, If you're glorying in the shame of a works approach to acceptance with God, that's going to accord to ungodliness. It's the Christian truth of justification by faith alone that is foundational for good sanctification. It's the truth of God's gospel that accords with godliness. To depart from the truth is to depart from godliness. To depart from justification by faith alone is to glory in one's shame and then to live in a manner that is consistent with glorying in one's shame.

And then notice finally, with reference to their description, he speaks of their focus who set their mind on earthly things. who set their mind on earthly things. And again, the contrast is obvious. We'll see that in verses 20 and 21. Our citizenship is in heaven. These guys are caught up with earthly things, calendars and circumcision and dietary regulations. Again, those things weren't bad in their old covenant context. Those functioned in a particular way typologically for the people of God at that particular time. There were rationale, or reasons rather, for those restrictions in that legislation. But when Jesus comes in the fullness of the time, born of a woman, born under the law, to redeem those under the law. Those things are no longer binding. Those ceremonies of Moses are not incumbent upon New Covenant believers. Jesus Christ has satisfied the obligation for that. So it is to go backwards in redemptive history. It is to go from New Covenant back to Old Covenant. This is an earthly mindset. It's not a heavenly mindset. And I think that the book of Hebrews establishes that in a whole host of ways.

So, brethren, very simply, don't follow the enemies of Christ. That's the context. Verse 17. Follow Paul. Follow the apostles. Note those who so walk. And do not follow these many enemies of the cross of our Lord Jesus Christ. Their end is destruction. Their God is their belly. Their glory is in their shame. They set their mind on earthly things. Why would you want to follow them? Well, they've got a million followers. Well, don't be the million and first moron that follows them. Their end is destruction.

Then that brings us to the second argument or the second reason as to why we're to follow Paul and those who follow that pattern. As far as the connection goes, it could be that verses 20 and 21 is a further description of verse 17. So notice, verse 17, brethren, join in following my example and note those who so walk as you have us for a pattern. The us, who are your pattern, are our kingdom's citizens, who eagerly wait for the second coming of the Lord Jesus Christ. I don't think that's an outlandish interpretation, or it can be an inclusive description. All believers have their citizenship in heaven and should therefore not walk like the enemies do. I favor that second one, but I don't see anything bad in the first one. Could just be further amplification of Paul and his companions and the many who walk, or the pattern that established, or it's just inclusive. Your citizenship is in heaven. What are you doing following an enemy of the cross? Your citizenship is in heaven. Why would you follow these Judaizers? Your citizenship is in heaven. Why in the world would you want to go with those who set their mind on earthly things, whose glory and their shame, whose God is their belly? I think that's the argument here. But note first in terms of the argument, our citizenship or for our citizenship is in heaven. This is a present possession of believers in Christ. Our citizenship is in heaven. right here, right now.

John Gill says, that is the city whereof we are free men in heaven, and we behave ourselves here below as citizens of that city above. There's no enemies of the cross of Christ in the kingdom of heaven. So therefore, why would you be tempted, why do you have a predilection to follow these enemies of the cross of Christ? Our citizenship is in heaven. While they're consumed with earthly things, we're consumed with heavenly things.

And then as far as the parallel or the analogy, our citizenship is in heaven. What does citizenship speak to? Citizenship speaks to legal status. Legally, we're positioned in Christ, therefore we are citizens of the kingdom of heaven. It speaks to rights. We have received the right, John 1, 12 and 13, to become children of God. It refers as well to responsibilities. As a citizen in a body politic, there's certain rules you gotta live by. Unless you're an illegal immigrant, then you don't have to. But in terms of the citizens that pay the taxes that keep the men in high places with much money, we all have to carry out those particular responsibilities incumbent upon citizenship and a body politics.

And the apostle is using this connection to the church in Philippi, a concept that is very familiar to them living in the Roman Empire where citizenship is something, obviously to be a citizen in the Roman Empire at that time was something good. So there's legal status, there's rights, there's responsibilities as well. There's identity and belonging. You have identity with the kingdom of heaven. You've got belonging in the kingdom of heaven.

So again, the argument is very clear. Follow my example. Note those who so walk. Why? Because there's a lot of bad examples. And you should really follow the good examples since you are a kingdom citizen. Notice as well, he speaks concerning the anticipation that we have as kingdom citizens. For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ.

There is this anticipation of the second coming of our Lord Jesus Christ. That's what we have, don't we? I hope that we think about this. I hope we live in light of a Philippians 3.20 from time to time. Our citizenship is in heaven. I think Philippians 3.20 is very encouraging for us when life isn't good in this present evil age, right? I mean just tearing this passage out of its context in terms of a rationale for why you should follow good examples, isn't it nice from time to time when you see what appears to be the decline of Western civilization to realize our citizenship is in heaven?

And we eagerly await for the second coming of the Lord Jesus Christ to consummate the kingdom. to bring us into that heavenly Jerusalem. I'd like to think this is a great boon and a great encouragement to all of us as we think through Philippians 3.20. Notice he's not only saying it as it is a fact, we have this anticipation, but we eagerly wait for the Savior. We eagerly wait for the Savior. This is something that occupies our minds This is something that consumes us. This is something that is part and parcel of us. We live, obviously, with a foot in this world, but we've got a foot in the world to come. And that foot in the world to come, and its full consummation, the not yet of our salvation, we eagerly await that, don't we? We eagerly await Revelation 21, 1 to 4, where there's no more sorrow. There's no more pain. There's no more death. We eagerly wait, I think it's back in Revelation chapter 7, where there's no more hunger, there's no more thirst, there's no more hardship, there's no more affliction, there's no more veil of tears, there's no more sins against us, there's no more sins perpetrated by us. There's no more breach in our relationships. There's no more offending somebody to the point where they're just out of our lives now. There's no more going to be that. 

And so the kingdom citizen thinks through that reality and there's an eagerness in terms of anticipation with reference to the second coming of our Lord. Brethren, that is given to buoy the soul. That is given to stabilize us. That's sort of a New Testament counterpart to Psalm 4610, Be still and know that I am God. I will be exalted among the nations. I will be exalted in the earth. Let this stabilize you. Let this secure you. Let this dictate who it is you're going to follow in this present evil age. 

for our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ. There is an ethical effect in light of the second coming of Jesus. We've seen it before, you can turn there again, 1 John chapter three. 1 John chapter three, specifically verses one to three. An ethical effect. in light of the second coming of Christ. Notice in 1 John 3 at verse 1, Behold what manner of love the Father has bestowed on us, that we should be called children of God. Therefore the world does not know us, excuse me, because it did not know Him. Beloved, now we are children of God, and it has not yet been revealed what we shall be. But we know that when He is revealed, we shall be like Him, for we shall see Him as He is. 

There's that anticipation, the eagerness with which we wait for the coming of the Lord Jesus Christ, to consummate the age, to transform us from this lowly body, to conform us to his glorious body. So with that in mind, verse 3, and everyone who has this hope in him purifies himself just as he is pure. So this contemplation of our kingdom's citizenship and the reality of the coming of the Lord Jesus Christ isn't just to make a sunshine on our rainy day, but it's to impress upon us the necessity to purify ourselves even as He is pure. 

Look at Revelation chapter 3. Revelation chapter 3, the church in Laodicea, specifically at verse 21. To him who overcomes, I will grant to sit with me on my throne as I also overcame and sat down with my father on his throne. Each of the letters ends with that common refrain, perseverance, overcome. overcome, overcome, and the promise to the Laodiceans, which is arguably the worst of the seven churches in Asia Minor, to him who overcomes, I will grant to sit with me on my throne, as I also overcame and sat down with my father on his throne. 

So back to Philippians chapter three, the focus of the kingdom citizen is the reality that our citizenship is in heaven. The anticipation from which we also eagerly await, or wait for the Savior, the Lord Jesus Christ, But then that expectation, and you see that in verse 21, who will transform our lowly body that it may be conformed to his glorious body. This speaks concerning the general resurrection from the dead. Specifically with reference to the righteous, we know elsewhere the Bible speaks of a general resurrection, righteous and unrighteous, for that day of judgment where we'll stand before the judgment seat of Christ to give an account of deeds done in the body, whether good or bad, 2 Corinthians chapter 5. But here the emphasis or focus is on the people of God. Notice, the blessing for the righteous at the resurrection from the dead, who will transform our lowly body.

Now, lowly there, it's variously translated. I just think it means, you know, affected by sin and its consequences, will be transformed in glory. This is a concept I cannot speak experientially to. I don't know what it's like to not sin. But I know that the Bible holds out to us that prospect of not sin. And I gotta say, it sounds really, really good. To not sin against those that I love, to not sin in thought or word or deed, again, not something I have experience with. but the transformation of our lowly body and our conformity to the glorious body of our Lord Jesus Christ.

Again, Confession 31.2, at the last day, such as of the saints are found alive, shall not sleep, but be changed. And all the dead shall be raised up with the self same bodies and none other, although with different qualities, which shall be united again to their souls forever. different qualities. The glorified state is different than sanctification. It's sanctification on steroids. It's sanctification perfected. It's sanctification impeccable. We will be transformed from this lowly body. That doesn't mean I'm going to be 6'5". It doesn't mean I'm going to have 21-inch guns. It doesn't mean that kind of a transformation. It's movement to the state of glorification. The self-same body of Jesus that went into the tomb was that which was raised from the dead. Glorified, but self-same. That's what we see in scripture. You're not going to go into the tomb as a five-foot-five person and come out on the Day of Judgment as six-five. I'm sorry to shatter your illusions here, but that's not what the transformation involves. It's from this state, this state of grace, wherein we can do what's good before God, but we also have remaining corruption. But when we're transformed, there's no more remaining corruption.

There's people that talk about and celebrate free will as if it's this autonomous ability on the part of a man to choose anything that he wants. That's just not the case. There's free will. Do not deny that or do not ever get into a corner with an Arminian and deny free will. But free will depends upon where you're at in terms of the continuum. There's free will prior to the fall. Adam only could choose right, but he had the propensity to choose wrong. Then you've got free will post-fall. Man is only ever able to choose that which is evil. You've got free will in a state of grace. We now have the ability as redeemed sinners to do that which is pleasing to God, but as I said, you've got that remaining corruption wherein you still sin. And then you've got free will in the state of glory, which is only ever to do good. It's only ever to praise God. It's only ever to bring glory to God. That's the transformation that the Apostle Paul is speaking about here. And this conformity to his body. Again, we're not going to participate in divinity. We're not going to participate in the divine in the sense that we will be divinized, but a conformity to the glorious body of our Lord Jesus Christ that went into the tomb, that by grace came out, or by power came out of that tomb, we're going to be conformed to His body. 

And as I think we saw in Philippians chapter 2, I know that's been a long time ago, but working our way through that section in 6 to 11, I'm pretty sure at some point I had mentioned there's an Adam sort of a connection in that section. I think there's an Adam connection in this section as well. 

What happens when Adam the first sins? Well, we read in Genesis 319, in the sweat of your face you shall eat bread till you return to the ground. For out of it you were taken, for dust you are and to dust you shall return. What happens with Adam the last? He transforms us from this lowly body and he conforms us to his glorious body. 

I think this is what Paul is emphasizing in 1 Corinthians 15, 42 to 49. 1 Corinthians 15, 42, so also is the resurrection of the dead. The body is sown in corruption, it is raised in incorruption. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body and there is a spiritual body. And so it is written, the first man became a living being. The last Adam became a life-giving spirit. However, the spiritual is not first, but the natural, and afterward the spiritual. The first man was of the earth, made of dust. The second man is the Lord from heaven, as was the man of dust. So also are those who are made of dust, and as is the heavenly man, so also are those who are heavenly. And as we have borne the image of the man of dust, we shall also bear the image of the heavenly man. 

That's Paul's point in Philippians 3.21, who will transform our lowly body that it may be conformed to his glorious body. What was forfeit by Adam in the garden is given us through the last Adam in redemption through his blood. the forgiveness of sins and the imputed righteousness, wherein we are justified freely by God's grace, enter into the life of sanctification, we persevere by the grace of God, and then comes glory. 

Our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ, who will conform our lowly body, that it may be conformed to His glorious body, And then the power in view is the power of our blessed Redeemer according to the working by which he is able even to subdue all things to himself. 

Again, this is what was commanded Adam. Subdue the creation, take charge, exercise dominion. Adam, didn't last long, did it? But what happens with Jesus? Jesus as the last Adam, new creation, comes and affects perfectly the salvation of all those whom the Father had given Him. 

Jesus speaks about the general judgment in John 5, and there He speaks as a God-befitting task entrusted to Him in terms of the judge at that great day. 1 Corinthians 15, verses 20-28 speak concerning the Lord Jesus Christ subduing all things, offering up the kingdom to the Father, and then taking His place according to His humanity as mediator under the Father, so that God is all in all. 

So the Lord Christ and His power and His glory is what affects this beautiful change or transformation rather from our lowly body that it may be conformed to His glorious body. So having said all that, don't follow the enemies of the cross of Christ. Follow those who walk consistently with kingdom citizenship. You're a kingdom citizen, this is how you are to operate. You're a kingdom citizen, this is how you are to live. You're a kingdom citizen, this is how you are to function.

So in conclusion, the necessity of good examples. The apostles provide the pattern, the responsibility to scope them out. Again, a good example is not going to come up to you and hand you a card. I'm a good example, call me and I will help you. Usually good examples are humble people. So the responsibility lay upon the people, according to verse 17, scope them out, find them, call them, and ask them to go to coffee, or ask them to hang out, or ask them to come over and talk with you, or I'll come over there and I'll talk with you. Scope them out, find them.

The multitude of bad examples, the caution against the many bad examples, and the description of the many bad examples. Again, the obvious logic here is don't follow them. Don't follow the enemies of the cross of Christ. Don't follow Judaizers. Don't follow dogs, evil workers and mutilation. Don't follow those whose glory is in their shame. Don't follow those who set their minds on earthly things. Don't follow those whose end is destruction. Certainly don't follow those whose belly or God is their belly. It's a very obvious sort of a situation that Paul enjoins upon the people of God.

And I would suggest thirdly, the privilege of kingdom citizenship, the present possession of God's people. This isn't something that we hope pans out in the future, for our citizenship is in heaven. We are pilgrims and sojourners in this lower world. We're on our way to that heavenly Jerusalem. So therefore, we need to anticipate that glory to come. We need to understand the promised transformation and the conformity to His glorious body. And everyone who has this hope in Him purifies himself even as he is pure.

The blessed responsibility of kingdom citizens. These things ought to play in our hearts and our minds so that we live in light of these things and seek by grace to live in a manner that is consistent with God. And then in terms of the obvious parallel, or the obvious contrast rather, whose end is destruction for the enemies of the cross? Whose end is transformation and conformity to the body of Jesus? Which do you want? Destruction? People who function with God as their belly? Come to the Lord Jesus Christ. Believe on that one alone in whom there is a forgiveness and a righteousness that ultimately secures this citizenship in heaven.

So we don't pay for this citizenship, we don't study the book. When we appealed or applied for Canadian citizenship, you had to get a book, you had to study the book, you had to go to the place, you had to take the test, and then you had to get sworn in or whatever it was they did. That's not how citizenship in the kingdom is procured. You don't have to take a test. You believe on the Lord Jesus. You look to the one in whom alone there is salvation.

So the end of the enemies of the cross of Christ is destruction. The end of the kingdom citizens is transformation from a lowly body into the glory, conformity into the glorious body of our Lord Jesus Christ. So believe on him and you shall be saved.

Well, let us pray.

Our Father in heaven, we thank You for Your Word. We thank You for the examples that we have in Scripture. We thank You for the examples that we have in our lives. We pray, God, that You'd help us to scope them out, help us to follow those good patterns. And God, cause us to reflect upon what we have in terms of kingdom citizenship. We bless you for this privilege. We bless you for this legal status. We bless you for the rights that we possess and that given by grace. And Lord, help us to embrace the responsibilities and to rejoice in the identity and the belonging and all of the blessings that are coming our way in the future. We ask that you would go with us in this coming week. Help us to live in a manner that is consistent with our kingdom citizenship. And we pray through Jesus Christ, our Lord. Amen.