Anf-01 iii.ii.v Pg 6
Comp. Phil. iii. 20.
They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.286 286
Anf-02 ii.iv.i Pg 5.2
Anf-02 vi.iv.iii Pg 208.1
Anf-02 vi.iv.iv.iii Pg 16.2
Anf-03 iv.vi.xiii Pg 8
Phil. iii. 20.
You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for “the world shall rejoice, but ye shall mourn.”434 434
Anf-03 v.iv.iv.xxiv Pg 16
Phil. iii. 20, “our conversation,” A.V.
he predicates of it3449 3449 Deputat.
that it is really a city in heaven. This both Ezekiel had knowledge of3450 3450
Anf-03 v.iv.vi.xx Pg 24
Phil. iii. 20.
I here recognise the Creator’s ancient promise to Abraham: “I will multiply thy seed as the stars of heaven.”6118 6118
Anf-03 v.iv.vi.x Pg 38
The οἱ ἐπουράνιοι, the “de cœlo homines,” of this ver. 48 are Christ’s risen people; comp. Phil. iii. 20, 21 (Alford).
For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both. For in respect of their present state and their future expectation he calls men earthly and heavenly, still reserving their parity of name, according as they are reckoned (as to their ultimate condition5662 5662 Secundum exitum.
) in Adam or in Christ. Therefore, when exhorting them to cherish the hope of heaven, he says: “As we have borne the image of the earthy, so let us also bear the image of the heavenly,”5663 5663
Anf-03 v.viii.xlvii Pg 19
Phil. iii. 20, 21.
—of course after the resurrection, because Christ Himself was not glorified before He suffered. These must be “the bodies” which he “beseeches” the Romans to “present” as “a living sacrifice, holy, acceptable unto God.”7619 7619
Anf-03 v.iv.vi.x Pg 38
The οἱ ἐπουράνιοι, the “de cœlo homines,” of this ver. 48 are Christ’s risen people; comp. Phil. iii. 20, 21 (Alford).
For he could not possibly have opposed to earthly men any heavenly beings that were not men also; his object being the more accurately to distinguish their state and expectation by using this name in common for them both. For in respect of their present state and their future expectation he calls men earthly and heavenly, still reserving their parity of name, according as they are reckoned (as to their ultimate condition5662 5662 Secundum exitum.
) in Adam or in Christ. Therefore, when exhorting them to cherish the hope of heaven, he says: “As we have borne the image of the earthy, so let us also bear the image of the heavenly,”5663 5663
Anf-03 v.viii.xlvii Pg 19
Phil. iii. 20, 21.
—of course after the resurrection, because Christ Himself was not glorified before He suffered. These must be “the bodies” which he “beseeches” the Romans to “present” as “a living sacrifice, holy, acceptable unto God.”7619 7619
Anf-03 v.iv.vi.xx Pg 27
Phil. iii. 21. [I have adhered to the original Greek, by a trifling verbal change, because Tertullian’s argument requires it.]
it follows that this body of ours shall rise again, which is now in a state of humiliation in its sufferings and according to the law of mortality drops into the ground. But how shall it be changed, if it shall have no real existence? If, however, this is only said of those who shall be found in the flesh6121 6121
Anf-03 v.viii.lv Pg 10
Phil. iii. 21.
But if you maintain that a transfiguration and a conversion amounts to the annihilation of any substance, then it follows that “Saul, when changed into another man,”7713 7713
Treasury of Scriptural Knowledge, Chapter 4
VERSE (1) - Php 3:20,21 2Pe 3:11-14
