In this verse Paul explains the purpose of the Savior’s coming. Most probably the reason for mentioning the subject of the transformation of the body is to introduce a contrast to what is said in verse 19.
There is a close parallel in the words and thoughts of this verse with those of 2.5-11. The verb rendered will change (New English Bible Jerusalem Bible “will transfigure” Barclay “will change the form” New American Bible “will give a new form”) is related to the noun translated likeness in 2.7. This compound verb focuses on the unstable outward shape and appearance, as against the inner stable nature (see the discussion under 2.5-11).
There is nothing in our weak mortal bodies (literally, “the body of our humiliation”) to suggest that our bodies are inherently evil. It simple means that they are subject to change, weakness, death, and decay. In the Greek text the term rendered as bodies is singular (see Revised Standard Version; New English Bible “body”), but in English the plural forms seem more natural. The attributives weak and mortal must be expressed in some languages as restrictive relative clauses, for example, “he will change our bodies which are weak and which will die.” In some cases it may be best to render change our … bodies as “cause us to have different bodies.”
Make them like translates a Greek adjective (literally, “conformed”) whose cognate noun is rendered nature in 2.6. It suggests that the conformity is not simply a superficial and outward change of form, but a complete change of inward nature and quality.
His own glorious body (literally, “the body of his glory” American Standard Version) obviously refers to Christ’s resurrected and glorified body, in contrast to our weak mortal bodies. At Christ’s coming, according to Paul, true Christians will enter into a new state of existence, and their bodies will be similar in quality and nature to the body of the exalted Christ. The word, “glory” is often used to express the active and radiant presence of God, and in Pauline usage it often refers to the resurrection life. The body, as Paul uses it here, signifies not the outward form, but the whole person. Salvation is not considered in terms of the immortality of the soul apart from the body, but of the total person. For a clearer picture of Paul’s idea about the transformation of human existence, see 1 Cor 15.42-57 and 2 Cor 5.1-5.
In some languages glorious body is rendered as “shining body.” In this way a reference is introduced to the type of body which Jesus had at the transfiguration. However, the focus in this particular passage seems to be, not upon the shining appearance of Christ’s body, but upon its wonderful qualities as a resurrected body, and therefore it is somewhat better to translate glorious body as “wonderful body.”
The process of transformation is accomplished by using that power by which he is able to bring all things under his rule (literally, “according to the working of his being able even to subdue all things to himself”). The word for power is used only of suprahuman power in the New Testament. In 2 Thes 2.9-11 it refers to the power of the Wicked One, but in all other occurrences it refers to divine power (Eph 1.19-20; 3.7; 4.16; Col 1.29; 2.12). This transforming power is inherent in the Lordship of Christ, which is conferred on him by God at the time of his resurrection (see 2.10-11; cf. 1 Cor 15.20-28).
In this context power is not a reference to “authority,” but rather is suggests personal ability or capacity. This final clause may be rendered as “he will use that ability by which he is able to bring all things under his rule.” In some cases the term “strength” may suggest such personal power, for example, “he will use his strength so as to be able to….”
The expression all things appears also in 3.8, where it is rendered everything, meaning the sum total of what one did, has, or could have. The same expression is sometimes used in Paul’s letters to mean the entire universe (Rom 11.36; Eph 1.10; 3.9; Col 1.15-20 etc.). Since it is this latter sense which occurs in the present context, one can render the clause as “he is able to bring the whole universe under his rule” (Jerusalem Bible “he can subdue the whole universe”; Die Bibel im heutigen Deutsch “has the power to subject all things to his Lordship”). The thoughts here correspond closely with those in 2.10-11, where all beings in the universe are brought under Jesus’ rule with an open confession of his Lordship. There God takes the initiative, but here Christ is the originator of this power. To bring all things under his rule may be rendered as “to cause all things to be controlled by him,” “to extend his control over all things,” “to have everything under his control,” or “to cause everything to happen as he determines it should happen.”
Quoted with permission from Luo, I-Jin. and Nida, Eugene A. A Handbook on Paul’s Letter to the Philippians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .