Always rejoice in the Lord: Paul again encourages the Philippians to “rejoice in the Lord.” (See study note on Php 3:1.) While the title “Lord” could refer either to Jehovah God or to Jesus Christ in this context, Paul is apparently echoing admonitions that are found in the Hebrew Scriptures and that refer to Jehovah.​—Ps 32:11; 97:12.

continue rejoicing in the Lord: In his letter to the Philippians, Paul several times expresses his own joy and encourages his fellow believers to rejoice. (Php 1:18; 2:17, 18, 28, 29; 4:1, 4, 10) Paul’s emphasis on joy is striking, since he apparently wrote this letter while under house arrest. The expression “in the Lord” may convey such meanings as “in connection with [or “in union with”] the Lord” or “because of the Lord.” While the title “Lord” in this context could refer either to Jehovah God or to Jesus Christ, Paul may be echoing similar admonitions that are found in the Hebrew Scriptures and that refer to Jehovah.​—Ps 32:11; 97:12; see “Introduction to Philippians” and study note on Php 4:4.

we are those with the real circumcision: This phrase may literally be rendered “we are the circumcision.” Paul here refers to Christians as the group who have the only circumcision that is now required and approved by God, the circumcision of the heart. (See study note on Ro 2:29.) Paul may here be completing a play on words that began in the preceding verse.​—See study note on Php 3:2.

Look out for: In this verse, Paul repeats the Greek verb rendered “look out for” three times. Each time, it is followed by words beginning with the same Greek consonant. (See Kingdom Interlinear.) This literary technique added emphasis and urgency to his words. Also, the threefold description of the group who endangered the faith of the Philippians contrasts with the threefold description of the faithful ones in the following verse.

the dogs: Paul here uses the word “dogs” in a figurative sense to warn the Philippians against false teachers, many of whom were Judaizers. Dogs were unclean according to the Mosaic Law, and the Scriptures often use the term in a derogatory sense. (Le 11:27; see study note on Mt 7:6.) In the cities, dogs often subsisted on what they could scavenge, so they were known to consume food that was repulsive, particularly to those trained to respect the precepts of the Mosaic Law. (Ex 22:31; 1Ki 14:11; 21:19; Pr 26:11) In the Hebrew Scriptures, enemies of faithful servants of Jehovah are sometimes likened to dogs. (Ps 22:16; 59:5, 6) By describing the false teachers as dogs, Paul intended to expose those men as unclean and unfit to dispense Christian teachings.

those who mutilate the flesh: Referring to supporters of circumcision, Paul uses the expression “those who mutilate the flesh” (lit., “the cutting down”) perhaps as a play on words with the expression “those with the real circumcision” (lit., “the cutting around”) in the next verse.​—See study note on Php 3:3.

give what is holy to dogs . . . throw your pearls before swine: According to the Mosaic Law, pigs and dogs were unclean. (Le 11:7, 27) It was permissible to throw to dogs the flesh of an animal killed by a wild beast. (Ex 22:31) But Jewish tradition forbade giving to dogs “holy flesh,” that is, meat of animal sacrifices. At Mt 7:6, the expressions “dogs” and “swine” are used figuratively of people who do not value spiritual treasures. Just as swine have no appreciation of the value of pearls, individuals who do not value spiritual treasures may abuse the one sharing them.

circumcision . . . of the heart: “Circumcision” is used figuratively in both the Hebrew and the Christian Greek Scriptures. (See Glossary, “Circumcision.”) “Circumcision . . . of the heart” was a divine requirement even for the Israelites who were already circumcised in the flesh. According to a literal translation of De 10:16 and 30:6 (see ftns.), Moses told Israel: “You must circumcise the foreskin of your hearts,” and “Jehovah your God will circumcise your heart and the heart of your offspring.” In his day, Jeremiah reminded the wayward nation that they should do the same. (Jer 4:4) To “circumcise [the] heart” means to “cleanse” it by getting rid of anything in one’s thinking, affections, or motives that is displeasing and unclean in Jehovah’s eyes and that makes the heart unresponsive. Similarly, ears that are not sensitive or responsive to Jehovah’s guidance are spoken of as being “uncircumcised.”​—Jer 6:10, ftn; see study note on Ac 7:51.

those who mutilate the flesh: Referring to supporters of circumcision, Paul uses the expression “those who mutilate the flesh” (lit., “the cutting down”) perhaps as a play on words with the expression “those with the real circumcision” (lit., “the cutting around”) in the next verse.​—See study note on Php 3:3.

we are those with the real circumcision: This phrase may literally be rendered “we are the circumcision.” Paul here refers to Christians as the group who have the only circumcision that is now required and approved by God, the circumcision of the heart. (See study note on Ro 2:29.) Paul may here be completing a play on words that began in the preceding verse.​—See study note on Php 3:2.

are rendering sacred service: Or “are serving (worshipping).” The Greek verb la·treuʹo basically describes the act of serving. As used in the Scriptures, it refers to serving God or performing an action in connection with the worship of God.​—Mt 4:10; Lu 2:37; Ac 7:7; Ro 1:9; 2Ti 1:3; Heb 9:14; Re 22:3.

I . . . do have grounds for confidence in the flesh: In using the expression “flesh,” Paul refers to things that would have given him advantages from a human, or physical, point of view, such as those he lists at Php 3:5, 6.

Hebrews . . . Israelites . . . Abraham’s offspring: Paul explains his own family background, possibly because some of his critics in Corinth boasted about their Jewish heritage and identity. First, he mentions that he is a Hebrew, perhaps to emphasize his family connection with the Jewish forefathers, including Abraham and Moses. (Ge 14:13; Ex 2:11; Php 3:4, 5) Paul’s mention of being a Hebrew might also refer to his ability to speak the Hebrew language. (Ac 21:40–22:2; 26:14, 15) Second, Paul says that he is an Israelite, a term sometimes used to refer to Jews. (Ac 13:16; Ro 9:3, 4) Third, Paul specifically states that he descended from Abraham. He emphasized that he was among those who were to be heirs of God’s promises to Abraham. (Ge 22:17, 18) However, Paul did not place undue emphasis on physical factors.​—Php 3:7, 8.

gains . . . loss: Paul uses the common business terms for “gains” and “loss” in this reference to his perceived advantages in life. Paul was brought up a Jewish Pharisee. (Php 3:5, 6) He was born into all the advantages and rights of a Roman citizen. (Ac 22:28) As a student of Gamaliel, he was highly educated and was fluent in both Greek and Hebrew; he might have become very prominent in Judaism. (Ac 21:37, 40; 22:3) However, Paul turned his back on such advantages and prospects, counting them now as loss in order to become a devoted follower of Christ. Paul’s course was in harmony with the counsel Jesus gave his disciples, namely, that they should carefully evaluate their priorities regarding gains and losses.​—Mt 16:26.

of the tribe of Benjamin: In this verse and at Ro 11:1, Paul reveals that he is of the tribe of Benjamin. Here he does so in order to emphasize an aspect of his Jewish heritage. Benjamin was an honored tribe. Regarding the descendants of Benjamin, the patriarch Jacob had prophesied on his deathbed: “Benjamin will keep on tearing like a wolf. In the morning he will eat the prey, and in the evening he will divide spoil.” (Ge 49:27) That tribe did indeed produce many fearless and able warriors who fought like wolves to defend Jehovah’s people. Some Benjaminites fulfilled that prophecy “in the morning,” or at the dawn of the kingship that Jehovah established in Israel; others did so “in the evening,” or after the sun had set on that kingship. (1Sa 9:15-17; 1Ch 12:2; Es 2:5-7) Paul too proved to be a fierce fighter; he engaged in spiritual warfare against false doctrine and practice. He was also instrumental in teaching countless Christians how to wage such warfare.​—Eph 6:11-17.

a Hebrew born from Hebrews: Here Paul makes a point similar to the one he makes at 2Co 11:22, emphasizing his Jewish heritage. (See study note.) Paul is saying, in effect, that he is a genuine Hebrew, not of any non-Jewish stock. This statement may have been prompted by false teachers who questioned Paul’s Jewish background and boasted of their own. However, Paul stresses that such physical factors mean little to him.​—See study notes on Php 3:7, 8.

regarding law, a Pharisee: Paul writes here of his background in Judaism. He likely means that he was raised by parents who adhered to the Pharisaic branch of Judaism. (See study note on Ac 23:6.) There were also other Christians who had formerly been Pharisees. At Ac 15:5 (see study note), they are referred to as “those of the sect of the Pharisees.”

those of the sect of the Pharisees: Apparently, these Christians were still identified in some sense with their Pharisaic background.​—Compare study note on Ac 23:6.

I am a Pharisee: Some of those in the audience knew Paul. (Ac 22:5) They would have understood that by calling himself a son of Pharisees, he was acknowledging his common heritage with them. They understood that Paul was not misrepresenting himself, since the Pharisees of the Sanhedrin knew that he had become a zealous Christian. But in this context, Paul’s statement about being a Pharisee could be understood in a relative sense; Paul was identifying himself with the Pharisees rather than the Sadducees because he shared the Pharisees’ belief in the resurrection. In so doing, he established a common ground with the Pharisees who were present. He apparently hoped that raising this controversial issue would cause some members of the Sanhedrin to sympathize with his argument, and the strategy worked. (Ac 23:7-9) Paul’s statement here at Ac 23:6 also harmonizes with how he described himself when he later defended himself before King Agrippa. (Ac 26:5) And when writing from Rome to fellow Christians in Philippi, Paul again made reference to his heritage as a Pharisee. (Php 3:5) It is also worth noting how other Christians who were former Pharisees are described at Ac 15:5.​—See study note on Ac 15:5.

a lot of refuse: The word rendered “a lot of refuse,” which occurs only here in the Christian Greek Scriptures, may also be translated “garbage,” “rubbish,” or even “dung.” Paul thus vividly expresses the relative value he now places on the prospects and achievements that he valued so highly before becoming a Christian. (See study note on Php 3:5.) He expresses determination never to look back with regret on his choice to give up such advantages. Rather, all those things that were once so important to him, he now views as mere rubbish when compared to “the excelling value of the knowledge of Christ Jesus.”

gains . . . loss: Paul uses the common business terms for “gains” and “loss” in this reference to his perceived advantages in life. Paul was brought up a Jewish Pharisee. (Php 3:5, 6) He was born into all the advantages and rights of a Roman citizen. (Ac 22:28) As a student of Gamaliel, he was highly educated and was fluent in both Greek and Hebrew; he might have become very prominent in Judaism. (Ac 21:37, 40; 22:3) However, Paul turned his back on such advantages and prospects, counting them now as loss in order to become a devoted follower of Christ. Paul’s course was in harmony with the counsel Jesus gave his disciples, namely, that they should carefully evaluate their priorities regarding gains and losses.​—Mt 16:26.

a lot of refuse: The word rendered “a lot of refuse,” which occurs only here in the Christian Greek Scriptures, may also be translated “garbage,” “rubbish,” or even “dung.” Paul thus vividly expresses the relative value he now places on the prospects and achievements that he valued so highly before becoming a Christian. (See study note on Php 3:5.) He expresses determination never to look back with regret on his choice to give up such advantages. Rather, all those things that were once so important to him, he now views as mere rubbish when compared to “the excelling value of the knowledge of Christ Jesus.”

regarding law, a Pharisee: Paul writes here of his background in Judaism. He likely means that he was raised by parents who adhered to the Pharisaic branch of Judaism. (See study note on Ac 23:6.) There were also other Christians who had formerly been Pharisees. At Ac 15:5 (see study note), they are referred to as “those of the sect of the Pharisees.”

the righteousness that is through faith in Christ: See study note on Ga 2:16.

is declared righteous: In the Christian Greek Scriptures, the verb di·kai·oʹo and the related nouns di·kaiʹo·ma and di·kaiʹo·sis, traditionally rendered “to justify” and “justification,” carry the basic idea of a person being cleared of any charge, held as guiltless, and therefore pronounced righteous and treated as such. (See study note on Ro 3:24.) Some in the Galatian congregations were being influenced by Judaizers, who were attempting to establish their own righteousness by works of the law of Moses. (Ga 5:4; see study note on Ga 1:6.) However, Paul stressed that only through faith in Jesus Christ would it be possible to gain a righteous standing with God. Jesus sacrificed his perfect life, providing the basis for God to declare righteous those exercising faith in Christ.​—Ro 3:19-24; 10:3, 4; Ga 3:10-12, 24.

baptized into his death: Or “immersed into his death.” Paul here uses the Greek term ba·ptiʹzo (to dip; to immerse). After his baptism in water in 29 C.E., Jesus began to undergo another baptism, the sacrificial course that is described at Mr 10:38. (See study note.) This baptism continued throughout his ministry. It was completed when he was executed on Nisan 14, 33 C.E., and raised up from the dead three days later. When mentioning this baptism, Jesus also indicated that his followers would be baptized “with the baptism with which [he was] being baptized.” (Mr 10:39) Spirit-anointed members of Christ’s body are “baptized into [Jesus’] death” in that they, like Jesus, enter a life of sacrifice, which includes giving up any hope of everlasting life on earth. This baptism continues throughout their life course of integrity under test. It is completed when they die and are raised to life as spirit creatures.​—Ro 6:4, 5.

submitting myself to a death like his: Spirit-anointed Christians submit themselves to a death like that of Jesus in that they enter into a life of sacrifice, which includes giving up any hope of everlasting life on earth. Throughout their life, they keep their integrity under test; they share in Christ’s sufferings, and some of them even face death daily. This course of life will lead to their death as integrity-keepers, a death like that of Christ. Afterward, they are raised to life as spirit creatures.​—Mr 10:38, 39; Ro 6:4, 5; see study note on Ro 6:3.

the earlier resurrection: Many translations simply use the word “resurrection.” However, Paul does not use the usual Greek word for resurrection (a·naʹsta·sis), but he uses a closely related word (e·xa·naʹsta·sis; lit., “out-resurrection,” Kingdom Interlinear) that occurs only here in the Christian Greek Scriptures. For this reason, a number of scholars comment that this expression refers to a special resurrection. The term was used in classical Greek literature to refer to getting up early in the morning. Paul’s use of this specialized word suggests that he has in mind a resurrection that comes early in the stream of time (1Co 15:23; 1Th 4:16), before the general resurrection of the dead to life on earth (Joh 5:28, 29; Ac 24:15). This early resurrection is also called “the first resurrection,” and it involves the raising of Christ’s spirit-anointed followers to life in heaven.​—Re 20:4-6.

Christ Jesus: Although some manuscripts omit “Jesus,” the longer reading has strong manuscript support.

regarding law, a Pharisee: Paul writes here of his background in Judaism. He likely means that he was raised by parents who adhered to the Pharisaic branch of Judaism. (See study note on Ac 23:6.) There were also other Christians who had formerly been Pharisees. At Ac 15:5 (see study note), they are referred to as “those of the sect of the Pharisees.”

a lot of refuse: The word rendered “a lot of refuse,” which occurs only here in the Christian Greek Scriptures, may also be translated “garbage,” “rubbish,” or even “dung.” Paul thus vividly expresses the relative value he now places on the prospects and achievements that he valued so highly before becoming a Christian. (See study note on Php 3:5.) He expresses determination never to look back with regret on his choice to give up such advantages. Rather, all those things that were once so important to him, he now views as mere rubbish when compared to “the excelling value of the knowledge of Christ Jesus.”

the runners in a race: Athletic competitions were an integral part of Greek culture, so Paul made good use of these events as illustrations. (1Co 9:24-27; Php 3:14; 2Ti 2:5; 4:7, 8; Heb 12:1, 2) The Corinthian Christians were acquainted with the athletic contests at the Isthmian Games held near Corinth. These games were held every two years. Paul would have been in Corinth during the games of 51 C.E. They were second in importance only to the Olympic Games held at Olympia in Greece. The runners at such Greek games ran races of varying lengths. By using runners and boxers in his illustrations, Paul taught the value of self-control, efficiency, and endurance.​—1Co 9:26.

forgetting the things behind: The Greek word for “forgetting” that Paul here uses can mean “to be unconcerned about.” Obviously, “the things behind” had not been erased from Paul’s memory, for he had just listed some of them. (See study note on Php 3:5.) Rather, on becoming a Christian, Paul focused on what lay ahead of him, much as a runner focuses on the part of the racecourse that lies before him. (See study note on stretching forward to the things ahead in this verse.) Paul’s choice of focus helped him to forget, or to be unconcerned about, “the things behind,” namely, the advantages and prospects that he had once enjoyed as a staunch proponent of Judaism. He refused to dwell on them because they no longer mattered to him.​—See study note on Php 3:8.

stretching forward to the things ahead: Paul’s wording suggests that he is likening himself to a runner, perhaps indirectly referring to athletes in the Greek games. (See study notes on 1Co 9:24.) This imagery was familiar to the Greco-Roman world, and runners were often represented in statues or portrayed on vases. A runner in a footrace would not focus on what was behind him; doing so would only slow him down. Second-century Greek writer Lucian used similar imagery, saying: “A good runner from the moment that the [starting] barrier falls thinks only of getting forward, sets his mind on the finish and counts on his legs to win for him.” The runner would strenuously put forth every effort to reach his goal, the finish line. Paul remained focused, not on the worldly goals he had left behind, but on the reward ahead of him.​—See study note on Php 3:14.

the prize of the upward call: Paul understood that his hope, like that of his fellow anointed Christians, was to rule with Christ in heaven as part of the Messianic Kingdom. (2Ti 2:12; Re 20:6) “The upward call” [or “calling”] is, in effect, an invitation to be part of that heavenly Kingdom. However, the “partakers of the heavenly calling [or “invitation,” ftn.]” (Heb 3:1, 2) need to make their “calling and choosing sure” (2Pe 1:10) by proving “faithful” to that calling (Re 17:14). Only then can they receive “the prize” associated with that invitation.​—See study note on Php 3:20.

a race: The word “race” renders the Greek term staʹdi·on, or stadium. That Greek term may refer to the structure used for footraces and other events, to a distance, or to the footraces themselves. In this context, Paul is referring to a footrace. The length of a Greek staʹdi·on varied from place to place. In Corinth, it was about 165 m (540 ft). The approximate length of the Roman stadium was 185 m, or 606.95 ft.​—See App. B14.

our citizenship: The city of Philippi was a Roman colony, and its inhabitants were granted many privileges. (See study notes on Ac 16:12, 21.) Some members of the congregation in Philippi may have had a form of Roman citizenship, which was highly prized. The distinction between citizens and noncitizens was an important issue. However, Paul here refers to citizenship in heaven, which was far superior. (Eph 2:19) He urges anointed Christians to focus, not on earthly things (Php 3:19), but on their future life as “citizens” of heaven.​—See study note on Php 1:27.

the prize of the upward call: Paul understood that his hope, like that of his fellow anointed Christians, was to rule with Christ in heaven as part of the Messianic Kingdom. (2Ti 2:12; Re 20:6) “The upward call” [or “calling”] is, in effect, an invitation to be part of that heavenly Kingdom. However, the “partakers of the heavenly calling [or “invitation,” ftn.]” (Heb 3:1, 2) need to make their “calling and choosing sure” (2Pe 1:10) by proving “faithful” to that calling (Re 17:14). Only then can they receive “the prize” associated with that invitation.​—See study note on Php 3:20.

let us go on walking orderly in this same course: The Greek verb here rendered “walking orderly in the same course” has the basic meaning “to be in a row or line.” It was used in a military sense to describe the orderly and unified marching of the front line of soldiers in ancient armies. It came to be used figuratively in the sense of “to follow; to be in line with; to hold to” a certain course or standard. Paul apparently had in mind a set course of forward movement. The Philippian Christians needed to continue in their Christian course of life, to hold on to the truths and standards of conduct they had learned. The expressions “walk orderly” and “walking orderly” are also used to render the other occurrences of the Greek verb in the Christian Greek Scriptures.​—Ac 21:24; Ro 4:12; Ga 5:25; 6:16.

enemies of the torture stake of the Christ: The expression refers to those who had once embraced Christianity but who had afterward abandoned it and turned to a sinful, selfish way of life. This made them, in effect, enemies of true worship. (Php 3:19) Here the term “torture stake” (Greek, stau·rosʹ) is used to represent Jesus’ sacrificial death on the stake. (See Glossary, “Stake”; “Torture stake.”) Jesus died in this way so that mankind would no longer be enslaved to sin but could become reconciled to God and enjoy a good relationship with Him. However, the actions of those “enemies of the torture stake” demonstrated that they had no appreciation for the benefits resulting from Jesus’ death.​—Heb 10:29.

end: Or “final end; complete end.” That is, the final outcome for the “enemies of the torture stake of the Christ” is “destruction.”​—Php 3:18.

their god is their belly: In a literal sense, the Greek word koi·liʹa, rendered “belly,” refers to a person’s “stomach” or inward parts. Here it is used figuratively to denote a person’s fleshly appetite, or desire. (See study note on Ro 16:18.) In Paul’s day, some Greek theater plays referred to a “belly god,” and characters in such plays said that their belly was “the greatest of divinities.” Latin philosopher Seneca, a contemporary of Paul, reproached a person who was “a slave to his belly.” It appears that for those whom Paul refers to at Php 3:18, indulging in fleshly desires was more important than serving Jehovah. Some may have overindulged in food or drink to the point of gluttony or drunkenness. (Pr 23:20, 21; compare De 21:18-21.) Others may have chosen to put the pursuing of opportunities available in the first-century world ahead of serving Jehovah. Some scholars suggest that Paul may here be referring to those who were scrupulously observing Jewish dietary laws. They were so concerned about observing such laws that what they ate became all important to them, became their god.

appetites: Or “bellies.” In a literal sense, the Greek word koi·liʹa refers to a person’s “stomach” or inward parts. Here and at Php 3:19, it is used figuratively to denote fleshly appetite, or desire. Paul explains that if individuals become slaves of their “own appetites,” they cannot be slaves “of our Lord Christ.” Php 3:19 describes people who have “their belly,” that is, their fleshly desires, as their god.

our citizenship: The city of Philippi was a Roman colony, and its inhabitants were granted many privileges. (See study notes on Ac 16:12, 21.) Some members of the congregation in Philippi may have had a form of Roman citizenship, which was highly prized. The distinction between citizens and noncitizens was an important issue. However, Paul here refers to citizenship in heaven, which was far superior. (Eph 2:19) He urges anointed Christians to focus, not on earthly things (Php 3:19), but on their future life as “citizens” of heaven.​—See study note on Php 1:27.

behave: Or “carry on as citizens.” The Greek verb that Paul uses here is related to the Greek words for “citizenship” (Php 3:20) and “citizen” (Ac 21:39). Roman citizens generally took an active part in the affairs of the State because Roman citizenship was highly prized and it carried with it responsibilities and privileges. (Ac 22:25-30) Thus, when Paul uses a form of this verb in connection with behaving in a manner worthy of the good news about the Christ, he conveys the idea of participating in Christian activity, especially in the declaring of this good news. Since the inhabitants of Philippi had been given a form of citizenship by Rome, they would have been familiar with this aspect of active participation.​—See study notes on Ac 23:1; Php 3:20.

we are Romans: The city of Philippi was a Roman colony, and its inhabitants were granted many privileges, possibly including a partial or secondary form of Roman citizenship. This may explain why they seem to have had a stronger attachment to Rome than would otherwise have been the case.​—See study note on Ac 16:12.

Philippi: This city was originally called Crenides (Krenides). Philip II of Macedon (father of Alexander the Great) took the city from the Thracians about the middle of the fourth century B.C.E. and named it after himself. There were rich gold mines in the area, and gold coins were issued in Philip’s name. About 168 B.C.E., the Roman consul Lucius Aemilius Paulus defeated Perseus, the last of the Macedonian kings, and took Philippi and the surrounding territory. In 146 B.C.E., all Macedonia was formed into a single Roman province. The battle in which Octavian (Octavius) and Mark Antony defeated the armies of Brutus and Gaius Cassius Longinus, assassins of Julius Caesar, took place on the Plain of Philippi in 42 B.C.E. Afterward, as a memorial of his great victory, Octavian made Philippi a Roman colony. Some years later, when Octavian was made Caesar Augustus by the Roman Senate, he named the town Colonia Augusta Julia Philippensis.​—See App. B13.

will transform our humble body to be like his glorious body: Paul here refers to the transformation that anointed Christians must undergo in order to live in the spirit realm as joint heirs with the Lord Jesus Christ. They must first die as humans. Then God, at his appointed time, will bring them back to life in entirely new bodies. (2Co 5:1, 2) They will receive spirit bodies that are incorruptible, having immortality. (1Co 15:42-44, 53; see study note on 1Co 15:38.) In that way, their humble, imperfect human body will be replaced with one that is “like” (lit., “conformed to”) Christ’s glorious spirit body.​—Ro 8:14-18; 1Jo 3:2.

God gives it a body: Paul here continues to compare the resurrection of a spirit-anointed Christian to the germinating of a seed. (See study note on 1Co 15:36.) He uses the example of a tiny seed of wheat that bears no resemblance to the plant that will grow from it. It “dies” as a seed and becomes an emerging plant. (1Co 15:36, 37) Similarly, anointed Christians first die as humans. Then at his appointed time, God brings them back to life in entirely new bodies. (2Co 5:1, 2; Php 3:20, 21) They are resurrected in spirit bodies to live in the spirit realm.​—1Co 15:44; 1Jo 3:2.