embraces both Jew
and Gentile christians, who were at that time to be raised from their
lowly condition into his gospel kingdom and "shine forth like the
sun." This is evident from the manner in which he commences: "For our
conversation is in _heaven_, from _whence_ we look for the Saviour,
the Lord Jesus Christ, who shall change our _lowly body_ that it maybe
fashioned like unto his glorious body." He contrasts the low and
oppressed condition of the whole christian body with what will be
their exalted condition at the coming of Christ, and that exalted
condition will assemble that glorified body of beings in _heaven_ who
died in his cause, and with whom they had their conversation, and from
_whence_ they were expecting the Saviour. It has reference, I
conceive, to the body in which Christ arose. The church is the body of
Christ, and it is to be presented to himself a _glorious body_, not
having spot, wrinkle, or any such thing. The Greek word _tapeinos_
rendered "vile," should be rendered _lowly or humble_.

It will be noticed, by the reader, that the word _body_ is used in the
_singular_ number and not in the plural, as some have quoted it in
their writings. But if it refer to individual _forms_, it ought to be
rendered in the _plural_--"who shall change our vile _bodies."_ But it
means the whole church or body of believers--a collective body of
individuals. In this sense the Greek word, _soma_, here rendered
_body_ is frequently used in the New Testament. That the apostle does
not refer to all mankind is evident from the fact, that after the vile
body is changed according to the working, he adds--whereby he is able
_even_ to subdue all things unto himself--That is, able _even_ to
subdue all things as well as to change that body. If the passage refer
to an immortal and general resurrection, or rather to the change of
all the living into immortal beings, then there would be none to
subdue after that period. But if we apply it to the coming of Christ
in that generation, and to the change of the whole christian body,
then all is plain and in perfect agreement with the preceding and
succeeding context; also with 1 Cor. 15th chapter, and with the whole
tenor of revelation, which speaks of but _one coming_ of our Saviour
in his kingdom, and which shows that the work of subjection commenced
after the change of the living at the last trump, whose sound
announced the commencement of his reign. The word _kai_, rendered
_even_